Personal Love Research Articles

The Biblical Aspect of the Term “Immaculate” as the Basis for the Dogma of the Immaculate Conception

In this article, we considered the biblical basis of the Church's teaching on the Immaculate Conception. The Catholic Church proceeds from the biblical concept of «kekharitomen» (гр.), which formed the basis of the teaching about this glorious Marian dogma. In this work, the linguistic sources of this term were presented, which shed light on the actions of the Holy Spirit, Who, erring over all creation with the will of the Father through the Son, being their common personal Love, creates Mary as a new Creation. In Eph 1, 6 St. Paul speaks of our justification through the will of the Father by grace in His beloved Son Jesus Christ. The Apostle of the Nations uses the verb «kharito» (гр.), which means that the Mother of God was justified in advance thanks to the anticipatory action of the Holy Spirit with the will of the Son and the Father. God would not be omnipotent if He did not protect His Mother from the sin of the ancestors. That is why, thanks to the future Incarnation, He forbids the Most Pure One from original sin in an anticipatory way, so that through Her He may take the body and redeem the whole world on the Cross. This work should become a bridge between Catholics, Orthodox and Protestants, who should look at Christ in a new way through the prism of Mary's perfect holiness from the Conception.

Anak Yang Takut Akan Tuhan Beroleh Harapan Masa Depan Yang Indah Amsal 23:15-18

In Proverbs 23:15-18, we are told that children who fear the Lord will have hope for a bright future. This means that when someone has a healthy fear of God, they will live in a righteous and wise way. They will respect their parents and follow God's teachings, which in turn will lead them in a good direction. A child who always listens to his parents' advice and follows their religious teachings. The child will grow up to be a responsible, honest and loving person. They will have confidence that their future will be good because they live according to the values ​​instilled by God. What is written in this verse is the importance of having a healthy fear of God in shaping a bright and hopeful future.

Chaitanyer Sahodar : Kobita o Galper Darpane Nazruler Baykti Premer Urdhe Swadesh Premer Antoschetana

Love is the main theme of Nazrul's stories. Just as some of his stories express personal love ('Vyathar Daan', 'Rikter Bedan', 'Henna', 'Parir Kotha', etc.) divine love (on the day of Eid) in some stories, dark romanticism is at the core of many of his stories ('Badal Varishan', ‘Sanjher Tara') and infant affection ('Jiner Baadsa', 'Padmagokharo') has blossomed. But between these different ideas, love is the unity of an infinite disparity. Ek Prem Buvuksu has heart longings for love. There is also an interest in giving love to the begging bowl from the lover. But Nazrul has finally come back from the love that he wants to keep close to himself. Nazrul's heart was wounded by this, but the rebellious poet soul of Nazrul, who loved his country, became happy. In many of Nazrul's stories, the sweetness of this form of love is matched with the patriotic poetry of Swadesh Premi Nazrul. Such as 'Hena', Bethar Daan', 'Rikter' Bedon', 'Porir Kotha', ‘Atripta Kamona', 'Boundeler Aatmokahini' etc. with story-like expressions, 'Bisher Baasi', 'Bangar Gaan', and 'Sindu-Hindol'- The tone of various poems in the anthology becomes analogical.

Sonnet in Stitches: – Patchwork Variations of Modern Religious Sonnets in English

Across time and geography, the sonnet has served as a vehicle for poets to explore a diverse range of subjects, from personal love and loss, to political and social issues, and to meditate on the human condition itself. This paper will explore the patchwork variations of some modern religious sonnets in English, examining how contemporary poets are using the sonnet form to explore faith, doubt, and spirituality in new and innovative ways. Through an analysis of several representative works, we will demonstrate how these poets are breathing new life into this versatile form, creating works that are both timeless and timely. While many contemporary sonnets depart from the traditional structure of rhyme and meter, they still adhere to a set of self-imposed rules and limitations. This allows poets to experiment with new forms of expression and to explore religious themes in a more relatable and accessible way. Humour, colloquialism, and self-irony are all common features of contemporary religious sonnets, which often depict the sacred in the context of everyday life. Contemporary sonnets attempt to convey the ineffable mystery of religious experience through language, but they are more self-aware of their own structure and the ways in which they depart from tradition. This systematic deconstruction is a significant element of the contemporary sonnet, reflecting the fragmented and chaotic nature of modern existence.

Factors associated with older adults’ quality of life

Background:The COVID-19 situation could be considered as an uncontrollable stressful life event. It may exert an impact on their quality of life (QoL). Not only COVID related variables, sociodemographic characteristics, health and appraisal but also personal resources could have an impact on QoL.Research Objective:This study aims to assess the association between QoL and sociodemographic characteristics (sex, age), levels of health (physical health, emotional distress, and psychological well-being), COVID-19 related variables (having got infected, having lost a loved person, being hospitalized or having had a loved one hospitalized), appraisal (fear of COVID-19 outbreak), personal resources (family function, resilience, acceptance and gratitude).Method:QoL was assessed in all participants using CASP-19. A regression model was tested. 361 older adults in Spain participated in this study. The average age was 68.44 (SD= 5.31) and 62.8% were women (N= 227) and 58.2% were married (N= 210).Preliminary results on the ongoing study:The results suggest that the nature of the COVID-19 may not be as relevant for the older adults’ QoL as their levels of health, personal resources for managing COVID related and emotional status. We found that the older adults QoL increased when increased the levels of health, acceptance, gratitude, personal growth, and purpose in life and when there were lower scores in anxiety and depression. This model explained 66.4% of variance. In contrast, COVID-19 variables or appraisal did not show any association with QoL.Conclusion:A better understanding of the factors associated with QoL could help health professionals to develop interventions that enhance it. Efforts to address older adults’ QoL focusing on older adults’ personal resources, perceived health and emotional status should be considered.

"Domestic Drama," "Love Killing," or "Murder": Does the Framing of Femicides Affect Readers' Emotional and Cognitive Responses to the Crime?

We conducted two framing experiments to test how downplaying femicide frames affect readers' reactions. Results of Study 1 (Germany, N = 158) indicate that emotional reactions were increased when a femicide was labeled as "murder" compared to "domestic drama." This effect was strongest among individuals with high hostile sexism. Study 2 (U.S., N = 207), revealed that male compared to female readers perceived a male perpetrator more as a loving person when the crime was labeled as "love killing" compared to "murder." This tendency was linked to higher victim blaming. We recommend reporting guidelines to overcome the trivialization of femicides.

Пушкинский миф в фольклоре рунета: биографический аспект

The article is the first one from the cycle of works on the analysis of representation of the Pushkin’s myth in Russian internet folklore and highlights its biographical component. According to the research, Russian-speaking segments of the Internet represents Pushkin’s mythologemes that are already rooted in the native culture: African’s descendant; the first Russian lyceum student; Pushkin and nanny; loving person; autumn in Boldino; Pushkin and Natali; Pushkin the duelist; the last duel (Pushkin and Dantes). Their representatives are creolized texts, internet presentemes, memes, motivators, demotivators, internet jokes, pirozhki verses. Overall, Pushkin’s mythologemes represented in the Russian Internet are correlated with biographical facts and repeat the similar stereotypes of the mass culture consciousness. Comparison with the results of the current opinion poll proves that the Internet myth about Pushkin is more accurate than its “philistine” version.

Neuroanatomy of romantic love

Romantic love is defined as the early stage of love. As a result of neural and endocrine stimuli, some emotional, physiological and biochemical changes occur in romantic love and as a result, some physical symptoms are observed. Certain chemical and biological changes, called neurotransmitter storm, activate neurons in some parts of the brain in the person in romantic love and make the rest of the body out of control. It is known that romantic love stimulates the reward and motivation system in the brain and causes an increase in Dopamine levels. Dopamine is the neuromodulator responsible for the brain's reward system. In this review, neuroanatomical factors and changes that cause passionate and romantic love are explained. Changes in the brain reward and motivation system, ventral tegmental area, nucleus accumbens, caudate nucleus and limbic system were evaluated mainly within the framework of functional magnetic resonance imaging and electroencephalography evidence.

Supporting patient choice at end of life

Monika was a 77-year-old mother of 2 and grandmother of 4 who lived for many years with mental and physical health challenges. She had bipolar disorder, which was well managed by a psychiatrist in her final years of life. Monika was a warm and loving person who cared deeply for her family, friends

The Concept of Successful Ageing from the Perspectives of Older Adults: An Empirical Typology

Purpose: This paper attempts to examine the concept of successful ageing (SA) from the perspectives of older adults. Methods: Data were gathered from 224 persons. The research used a categorized interview and a test as methods of data collection. In order to select the types of subjective definitions of SA, the method of cluster analysis was applied. Results: 5 types of definitions were distinguished: 1) Around 40% of older adults consider the biomedical model to be in line with their idea of good old age, but they also add new components that they consider more important. These are: Living in an environment of loving persons (Type 1 definitions), and Religiousness, Generativity, Relationships with others based on love (Type 4). 2) About 40% of the respondents’ present one-dimensional definitions, with one of the following factors: Family (Type 2), and Religiousness (Type 3). 3) Lack of a precise definition is more often demonstrated in people with low life satisfaction who have been experiencing difficult life situations in recent times. Conclusions: Understanding of SA depends on life satisfaction and the context related to the life situation. Three key words are essential for the definitions: family, activity, religion.

Precarity in the Times of Partition: Personal vs Communal Love in Khushwant Singh’s <em>Train to Pakistan</em> and Saadat Hasan Manto’s “Gurmukh Singh ki Wasiyat”

The paper studies how various shades of love respond to precarity in anarchic times by comparing the narrative representation of the aftermath of the Partition of the British colonized Subcontinent into independent countries of India and Pakistan in 1947 with particular focus on Sikh-Muslim relationships in Punjab as presented in Khushwant Singh’s novel Train to Pakistan and Saadat Hasan Manto’s short story “Gurmukh Singh ki Wasiyat.” Employing Judith Butler’s concept of precarity, the paper analyzes how both the writers sketch precarity in partition times ensuing in post-Partition communal violence and effacement of love. The selection of the texts is significant because Singh presents precarity in the multi-ethnic village of Mano Majra whereas Manto presents the city of Amritsar on fire, thus encompassing rural and urban life. Both the texts gradually unleash how the love between communities fades away precipitated by the increasing violence while personal love unflinchingly last even during the times of anarchy, irrespective of communal and religious differences. Jugga who is a Sikh by ethnicity sacrifices his life for his Muslim beloved Nooran and Gurmukh Sing assigns the responsibility of his unflinching gratitude for Mr Abdul Hayee to his son after his death. Whereas before the Partition personal and communal commitments were equally strong, the divergence takes place between the two due to the precarity after Partition that rifts communities apart but personal love remains resilient to socio-political pressures.

Filled with the Spirit: Sexuality, Gender, and Radical Inclusivity in a Black Pentecostal Church by Ellen Lewin

Reviewed by: Filled with the Spirit: Sexuality, Gender, and Radical Inclusivity in a Black Pentecostal Church by Ellen Lewin Lynne Gerber Ellen Lewin, Filled with the Spirit: Sexuality, Gender, and Radical Inclusivity in a Black Pentecostal Church (Chicago: University of Chicago Press, 2018) For his fans, dancing to “mighty real” disco queen Sylvester was a religious experience. “His disco,” like his upbringing, “was straight up Pentecostal.”1 But he was too queer to stay in that religious world, “too real for the down low,” according to his pastor and friend Rev. Dr. Yvette Flunder, “and ‘too real’ for his church.”2 When Sylvester died of AIDS in 1988, Flunder officiated at his funeral and was tasked with one of the most sacred duties—arranging for the diva’s posthumous hair and makeup. Filled with the Spirit is an ethnographic journey into The Fellowship of Affirming Ministries (TFAM), a religious “coalition” founded by Flunder in 2000 and led by her today. TFAM brings together churches, individuals, and ministries from a range of Christian denominations to support each other in forwarding their central theological commitment and organizing principle: “radical inclusivity” or “the mandate to reach out and embrace the most marginalized and despised of people, to draw them into Fellowship churches, and to lead them [End Page 148] to understand that God loves them just as they are” (48–49). Most of TFAM’s members come out of black church traditions and all are affirming of same-gender loving people, the language they favor over LGBTQ. But TFAM is decidedly not a denomination. Instead its more elastic coalitional form is designed to allow members to stay true to their particular histories while being open to the ways radical inclusivity may change them. Like Sylvester’s, Flunder’s roots are also in the black Pentecostal church, and she also left the Church of God in Christ when she realized that as a woman and a same-gender loving person she would not be able to fulfill her call to preach there. In the early 1990s she founded City of Refuge, a “Metho-Bapti-Costal,” largely African American congregation in San Francisco that prioritized the marginalized: people living with HIV, people with substance abuse issues, LGBTQ people, and sex workers. The congregation’s work became the blueprint for TFAM which, while developing a more expansive constituency, still names those communities as their own. The book’s author, Ellen Lewin, is an anthropologist of LGBTQ life in the United States and the author of groundbreaking volumes on queer kinship. She was introduced to TFAM by a gay couple raising a son whom she interviewed for her work on gay fathers. One was a minister at a TFAM-affiliated congregation and invited Lewin to visit. She was smitten. In the kind of reflexivity that marks a skilled ethnographer, she recounts her initial resistance to religion as a topic of study. She describes herself as a white, generally atheist but sometimes religiously engaged Jew who had never done scholarly work on religious communities before. But she notes that her Judaism likely eased her embrace by a community she was largely an outsider to. “Not being black,” she writes, “and not being Christian seemed to have enhanced the welcome I received, perhaps because it spoke to the truth of radical inclusivity” (26). Filled with the Spirit is the result of Lewin’s seven year immersion in TFAM. A multi-site study, it considers TFAM churches, informal social gatherings, and its national conference. Lewin’s work is oriented toward narrative rather than experience. This orientation shines in her vivid analyses of sermons, stories, and ethnographic moments. Her detailed attention leads her toward the book’s most significant contributions, including to questions about queer religious life, the role of memory in religion, and the promises and pitfalls of radical inclusivity. One of those contributions is Lewin’s nuanced exploration of coming out, what it means in the TFAM context, and why it’s so strongly emphasized there. Most TFAM participants don’t consider themselves part of a “gay church,” and, in contrast to other experiments in LGBTQ Christianity, TFAM is not organized around affirming gay identity. “I don’t want...

Oтражение ономакультурологических знаний в произведениях Алишера Навои

The study is devoted to the revision of the translation correctness of the poem’s title by Alisher Navoi “Leyla and Majun”, when the exact complexity is established by the trace of anthroponyms: a female name and a male name or a male name and a female name in the poem’s title. It is established that Alisher Navoi could cause the appearance of a two-word anthroponymic phrase from a female name before a male nickname, thereby violating the Eastern tradition of linear localization: first the male and then female name. This fact can serve as proof of the specificity of the individual author’s poetic picture of the world of Alisher Navoi, a well-known oriental thinker and poet of the 15th century. It is proved that this semantic content of the nickname with the evaluative semantics of a person in love represents the author’s poetics of the character’s world of Alisher Navoi (naming a nickname; nickname etymology; age of a character bearing a nickname; presence of a nickname with common nouns accompanying it). It is substantiated that the rearrangement in the translation of anthroponyms in the poem’s title is the quality of the author's actualization of anthroponyms. The Eastern poet puts the female name Leyli in the first place, then the male nickname Majnun, which must be taken when translating into any language.

Word and memory of Ivan Drobnyi

The author of the article explores the individual linguistic style of Ivan Semenovych Drobnyi, a writer of the Sixties from Cherkasy region, in particular the language of his poetic texts. It is determined that the poet’s style represents the linguistic aesthetics of Ukrainian literature of the second half of the twentieth century, and the stylistic feature of I. Drobnyi’s language thinking reveals the connection of verbal associative images with realities, phenomena of Ukrainian nature, history of the native land, environmental problems and the inner world of a person in love with his land. There is a renewal of traditional poetic metaphors (the book of nature). The poet reads the book of the farmer, and compares the grains of poetry to the golden grains of the field. A conversation with nature always ends with a clear aphoristic thought that reveals broader, sometimes unexpected connections between words and concepts that acquire symbolic meaning. The contexts of aestheticization and symbolization of such individual linguistic images as rainbow, rain, willow, path are highlighted, the associative field of which is expanded by the author with the concepts of modern reality. The author interprets the meaning of the original poeticized image of winter crops as a symbol of the dying and resurrection of nature. The tradition of the Ukrainian poetic word combines the concepts of the rainbow and the Dnipro, but only in the poetry of Ivan Drobnyi the entire rainbow is «according to Vasyl Symonenko». The author emphasizes the simple, uncomplicated rhythmic and intonational structure of the poem, the song folk rhythms in the poetry of I. Drobnyi and at the same time records the transitions in it from the high poetic word to the lyrical confession, from philosophical reflections to evaluative, witty statements filled with colloquial phrases. The article concludes that the poetic language of the Cherkasy region writer Ivan Drobnyi is a grateful source of research on the problem of STYLE AND MEMORY. With his lyrical texts, the poet draws attention to the richness of the Ukrainian literary language, makes us think about the historical variability of the lexicon of human civilization and about eternity, the value of the fundamental connection between man and the «eternal writings» of nature. His philosophical reflections on the agricultural culture of Ukrainians, the history and nature of his native land, often embodied in a perfect aphoristic form, enrich the vocabulary of linguistic and aesthetic signs of Ukrainian culture, and actualize precedent names and precedent lexemes, phrases of the Ukrainian language. Ivan Drobnyi’s individual style preserves the memory of the folk style of Ukrainian poetic language, which organically combines the linguistic aesthetics of folk songs and the philosophy of folk conversation.

Communicative resources of socio-economic development and pedagogical activity in the context of globalization challenges

From the point of view of the theory of social systems, culture is rather a wide field of possibilities that are revealed in human communication. This is our main initial methodological position, which in the future we recommend for use in socio-economic and humanitarian studies not so much in the regime of a rigid method that formats research, but as a cross-cutting value and ideological setting. Communication, as a message, can always give a different meaning to a report, but this is immediately apparent in social relationships. What does not work in such cases is the principle of communication, namely the difference between information and a message, which gives the message itself the character of an event that requires a reaction. It is at the level of intimate social relations, where the fundamental dependence of the realization of social freedom in the external social instance is manifested – even if it is a loved person. While multifunctional itself, morality can limit the scope of a functional specification. In this case, social interpenetration cannot be distinguished without taking into account interhuman relations. In addition, morality imposes its own limitations on the sphere of intimate relationships. After all, it is also impossible to deepen between people if it is associated with public morality. The model of a unified and standardized world (single and uniform) is being replaced by new concepts of globalization, containing the idea of preserving cultural diversity in people’s lives.

Being an Authentic Christian: an Analysis Based on The Philosophy of Søren Kierkegaard

Kierkegaard emphasis the importance of each individual being an authentic person. In his works, he gives an overview and direction to become an authentic person. Realizing whether someone authentically is not easy. Nowadays, I see many Christians who do not really live their lives as a Christian. The focus of this research is to present Kierkegaard's view on the criteria of an authentic Christian. The method used is a critical reading analysis of Kierkegaard's works (particularly Purity of Heart and The Sickness unto Death), previous research studies, observations, and interviews with several individuals. The author finds six criteria about authentic Christian individuals, namely: (1) Living in repentance, (2) Personal relationship with God, (3) Fear of God, (4) Willingness to suffer, (5) Being a loving person, and (6) Living in silence.

The Integration of Stressful Life Experiences Scale and the Inventory of Complicated Spiritual Grief: The Italian Validation of Two Instruments for Meaning-Focused Assessments of Bereavement

Background: Bereavement is an inevitable event that can cause pain, discomfort, and negative consequences in daily life. Spirituality and religiosity can help people cope with loss and bereavement. Sometimes, however, the death of a loved one can challenge core religious beliefs and faith, which has been found to be a risk factor for prolonged mourning. Objectives: (1) Determine whether the Italian versions of the Integration of Stressful Life Experiences Scale (ISLES) and Inventory of Complicated Spiritual Grief (ICSG) are valid in translation; (2) Evaluate the impact of socio-demographic variables on ISLES and ICSG dimensions; (3) Test whether Complicated Spiritual Grief mediates the relation between meaning reconstruction after loss and integration of the loss experience; (4) Test whether the representation of death as a form of passage or annihilation further moderated the relation between Complicated Spiritual Grief and integration of the loss. Methods: The sample is composed of 348 participants who had lost a loved person in the prior two years. Results: The ISLES and ICSG were validated in Italian and are more appropriately interpreted as having a unifactorial structure. A greater spiritual crisis was manifested in participants with less education, who did not actively participate in religious life, and who had lost a friend rather than a close relative. As hypothesised, spiritual struggle in grief mediated the role of continuing bonds, Emptiness and Meaninglessness, and Sense of Peace in predicting integration of the loss. Furthermore, death representation moderated the impact of spiritual grief on loss, such that those participants who viewed death as a form of annihilation rather than passage reported greater integration of the loss. Conclusion: The role of meaning making in integrating significant loss is partly accounted for by spiritual struggle in a way that can be analysed in Italian contexts through the use of these newly validated instruments.

Jy moet jou naaste asook jou vyand liefhê: Liefde in Lukas 6:27–38 en 10:25–37

You must love your neighbour as well as your enemy: Love in Luke 6:27–38 and 10:25–37. The background of this study is found in the common perception that love as concept is linked to Jesus as basic ethical commandment and identity marker of Christians. This view has been challenged lately, and will be reconsidered in light of Luke. The question addressed as objective of this article is whether the Lukan Jesus may be called the ‘Jesus of love’, as Jesus refers only twice (Lk 6:27–38 and 10:25–37) to intense personal love (ἀγαπάω – akin to love typical of family or friends). Following established exegetical approaches, all the uses in Luke of the word groups ἀγαπάω/ἀγάπη and φιλέω/φίλος were analysed, illustrating the diverse ways in which these words are used by Luke. The two contexts referring to intense love were analysed in more detail and it was shown that love functions as the overarching term for other terms referring to concepts such as mercy, compassion, good deeds, non-retaliation and other concepts linked to the underdogs, enemies, the poor, oppressed or women in Luke. The result of the investigation was that, although the Lukan Jesus does not use the term ἀγαπάω frequently, the idea of love as overarching term is indirectly attested through the use of these other terms describing compassion, respect, assistance, mercy, et cetera. In this sense, the Lukan Jesus is the ‘Jesus of love’.Contribution: The contribution to research lies in the detailed description of the semantics of love in Luke and showing that Jesus’ ministry might, with good reason, be described as a ministry of love.

Personal strengths and compassionate love for the partner in Mexico

Human nature consists of strengths whose possession has personal and interpersonal advantages. Among these are resilience, self-efficacy in the exercise of emotional regulation strategies (SEERE), optimism and subjective well-being (SWB), which can condition the expression of compassionate love (CL) towards the partner. Based on this, the objectives of this research were: 1) to identify the effect of resilience, SEERE, optimism and SWB in the CL towards the romantic partner and 2) to examine the differences in the variables mentioned by education and time in the relationship. To do this, we worked with 202 heterosexual couples from Mexico City who responded voluntarily, confidentially and anonymously. Among the results, positive and significant relationships were found between resilience, SEERE, optimism and SWB with CL towards the partner. Likewise, it was found that the higher the school level, the more resilience, optimism and flourishing; as well as differences by time in the relationship showing that CL predominates at the beginning of the relationship; while in later stages, more family support and SEERE in cognitive reappraisal are reported.

Grief, disorientation, and futurity

This paper seeks to develop a phenomenological account of the disorientation of grief, specifically the relationship between disorientation and the breakdown in practical self-understanding at the heart of grief. I argue that this breakdown cannot be sufficiently understood as a breakdown of formerly shared practices and habitual patterns of navigating lived-in space that leaves the bereaved individual at a loss as to how to go on. Examining the experience of losing a loved person and a loved person-to-be, I instead propose that this breakdown should be understood primarily in relation to a distinctive kind of futurity operative in disorientation, irrespective of the extent to which there is a breakdown of formerly shared practices and habitual patterns of navigating lived-in space. Drawing on the resources afforded by Heidegger’s phenomenology, I argue that it is a core characteristic of the experience of disorientation in grief that the grieving person can no longer meaningfully press ahead into a specific futural self. This view comes with certain advantages over existing accounts of the temporality of grief for making sense of the disorientated relationship to futurity, which the appeal to Heideggerian resources makes possible.