Spiritual Benefit Research Articles

Spiritualitas Islam dalam Kewirausahaan

Islamic spirituality refers to a paradigm of unity in realizing a harmonious balance between aspects of the world and the hereafter. This is an important aspect in fostering the forces that accompanied the faith toward Allah SWT, the power over all aspects of life, including for entrepreneurial activity. Islamic spirituality was born from every human which is capable of being utilized a strength in the form of spiritual intelligence. This element exists in every human being as grace of Allah SWT, which is useful for the activity of life. Results found that there were seven spiritual intelligence elements according to the Islamic perspective, there are: the faith, taqwâ, morality, ṣ iddiq, amânah, tabligh, fa ṭ ânah, discipline, visionary, and empathy. This qualitative study examines aspects of the spirituality of Islam containing potential elements in the form of spiritual intelligence that was potential for Islamic entrepreneurship in achieving sustainability of the business. The ability of businessmen to manage businesses, through attitude and decision making can be dependent upon the elements of the intelligence of Islamic spirituality. Islamic spiritual intelligence is able to be implemented in the business activities in order to achieve the sustainability of business, namely at the stage of production management, marketing, capital and human resources, where the result can be synergized to form a continuity of effort appropriate to The Islamic perspective. The orientation of the sustainability of the effort according to Islam was not only profit achievement, but also to achieve spiritual benefit that is also Allah SWT’s blessings.

Farmer's Prosperity: How to Increase Farmer's Bargain Power (In Islamic Perspective)

Prosperity in Islamic perspective has a wide point of view, prosperity not only talking about material gain but also achieving spiritual benefit (immaterial gain). By using a qualitative approach, farmer's bargain power is needed to achieve the prosperity of farmer. First, what kind of factors that becoming a barrier to increase bargain power of farmers in these recent years? Second, how farmer will achieve prosperity, in Islamic perspective, by increasing their bargain power. Finally, farmer can create their bargain power in order to achieve farmer's prosperity, not only about material gain but also spiritual benefit (immaterial gain).

Augustine’s De Musica in the 21st Century Music Classroom

Augustine’s De musica is all that remains of his ambitious plan to write a cycle of works describing each of the liberal arts in terms of Christian faith and is actually unfinished; whereas the six books extant today primarily examine rhythm, Augustine intended to write about melody also. The sixth book of De musica was better known in late Antiquity and the Middle Ages than the first five, and it takes up philosophical questions of aesthetics related to the proportionate ordering discernable throughout creation. After a brief introduction summarizing De musica’s content and its importance in subsequent Christian writings, my presentation outlines and explains how I have used this document in my own music classes. For example, my students learn that a vital notion in Augustine’s writings, and in Neoplatonism more broadly, is the spiritual benefit of academic study. That is, through study of music, one gains insight into the created order, but, more importantly, one’s soul is strengthened and trained to perceive higher realities of the cosmos such as the ordering of the planetary spheres and the progression of celestial hierarchies, which span the spiritual distance from God to humanity.

Baptism, Conversion, and Selfhood in the Old English Andreas

The passions and baptisms of the Old English Andreas signal the poem’s numerous conversions. Although Andreas clearly narrates the conversion of others (by the poem’s end, Andrew has converted and baptized the pagan cannibals of Mermedonia), it simultaneously narrates a conversion of the self : Andrew is depicted as a saint in doubt, whose ‘education’ over the course of the poem models for the generic Christian audience the need for perpetual reform of the self. Even the already baptized Christian, even the saint, must be continually ‘turning’ himself toward God, a process that is repeatedly performed in the poem’s cyclical deaths and resurrections. As Andrew’s mission implies, however, the conversion of the Christian self is not an exclusively interior process, but instead must manifest itself in action that serves the spiritual benefit of other selves and of the community to which each individual belongs.

An Ethnobotany of Firewood in Osage Big Moon Peyotism: Practical knowledge, ritual participation, and aesthetic preference

This article examines firewood in the context of the modern practice of the Big Moon Peyote Religion by the Osage Indian community of Osage County, in northeastern Oklahoma, U.S.A. The fire and its ritual maintenance is a major component of the all night ceremony of Peyotism. The selection and preparation of the wood used in the ritual fire incorporates botanical knowledge, ceremonial experience, and aesthetic considerations to satisfy a range of preferences and criteria. We also discuss the manners in which firewood, through its ritual use and sacred properties, extends the spiritual benefit and social relationships of Peyotism to the greater Osage community.

Trajectories of Perceived Benefits in Living Kidney Donors

While improved health of the recipient may serve as a primary motivating factor, living kidney donors (LDs) also may expect to accrue some personal benefit following donation. This study sought to identify trajectories of perceived benefit over the first 2 years after donation. Prospective questionnaire data were collected from 133 LDs from three kidney transplant programs in the United States. Before surgery, LDs completed the Living Donation Expectancies Questionnaire to assess their expectations of personal growth, interpersonal benefits, and spiritual benefits from the donation experience. This report then assessed the degree to which these expectations were met at 1, 6, 12, and 24 months post-donation. Analyses revealed four (Interpersonal Benefit) and five (Personal Growth, Spiritual Benefit) distinct trajectories over time. For some LDs, pre-donation expectancies about benefit were met or exceeded over the 2 years, while for others the anticipated benefits were either short-lived or not met at all. Trajectory group assignment was associated with some donor characteristics (e.g., age, gender, and relationship to recipient). Also, LDs whose recipients had functioning grafts and who reported improved health status following transplantation were more likely to have their pre-donation personal growth and interpersonal benefit expectations consistently met or exceeded. Longitudinal trajectory analysis can help to identify different outcomes patterns for LDs and factors associated with them. The relevance of these findings is discussed in the context of LD education, follow-up care, and future research on donation benefits.

The Effect of Ramadan Fasting on Hypothalamic Pituitary Ovarian (HPO) Axis in Women with Polycystic Ovary Syndrome

Background: Ramadan fasting is a religious practice and an exceptional ritual compared to all other religious conventions. The aim of fasting in Ramadan is to establish a proper religious model of self-control and healthy lifestyle. Objectives: The purpose of this study was to compare the biochemical neurohormones between women with polycystic ovary syndrome (PCOS) with and without fasting. Materials and Methods: This study was conducted during July 2011 at the Infertility Center of Royan Institute, and comprised 40 patients diagnosed with PCOS, aged from 20-40 years without any special disease. The study group included 20 women with PCOS and fasting during Ramadan. The control group consisted of 20 non-fasting women with PCOS. The study on the effects of fasting on patients with polycystic ovary syndrome involved demographic data and biochemical stress hormones including cortisol, adrenaline, noradrenaline, beta-endorphin and insulin. Results: In patients with PCOS, mean of cortisol in subjects with and without fasting were 8.2 ± 4.4 and 11.2 ± 4.7, respectively (P = 0.049). Also the respective median of nor-adrenaline in fasting and non-fasting patients were 1273.5 and 1503.5 (P = 0.047). However, no significant differences were found in adrenalin (P = 0.151), beta-endorphin (P = 0.543) and insulin (P = 0.818) between PCOS two groups. Conclusions: This study showed that Ramadan fasting is a well known practice to reduce stress hormones in women with PCOS. So, Ramadan, beside its spiritual benefit is a blessing from God for improving human lifestyle.

Divine Worship and Human Healing: Liturgical Theology at the Margins of Life and Death by Bruce T. Morrill, S.J.

Antiphon 18.2 (2014) 198–223 Book Review Bruce T. Morrill, S.J. Divine Worship and Human Healing: Liturgical Theology at the Margins of Life and Death Collegeville MN: Liturgical Press, 2009 xii + 274 pages. Paperback. $34.95. Informed by academic expertise and pastoral experience, Bruce Morrill undertakes a systematic study of contemporary Catholic sacramental rites of healing, primarily those set forth in the Pastoral Care of the Sick and the Order of Christian Funerals. Morrill makes a compelling case for his thesis that there is an intrinsic (if often underappreciated) link between divine worship and human healing. Through the life, death, and resurrection of Jesus Christ, God reveals the divine will for humanity as salvation—a word that even etymologically bespeaks healing. In celebrating the Church’s healing rites, Christians can experience themselves and others as sites of the gracious, saving activity of God and sacramental witnesses to God’s solidarity with human suffering. While often perceived and practiced as rituals addressed to individuals for their ultimate spiritual benefit, Morrill contends that the prayers, symbols, and gestures of the postconciliar rites possess the capacity to work healing (through Christ, in the power of the Spirit) that is holistic, human, bodily, ecclesial, and deeply liturgical. Morrill begins by surveying the book’s main foci: worship and healing. The first chapter articulates a theology of liturgy rooted in the Paschal Mystery, developed in word and sacrament, and manifested in and through the lives and bodies of those baptized into Christ’s death and resurrection. Chapter 2 examines the concept of “healing” against the backdrop of postmodern approaches to health, illness, situations of crisis, and death; prevailing cultural understandings both align with and differ from the theology and practice of healing offered in the reformed sacramental rites. These considerations inform the next two chapters that plumb Scripture and Tradition as primary sources for the Church’s “liturgical ministry of healing.” Drawing on Louis-Marie Chauvet’s sacramental theology, Morrill concludes that the liturgically celebrated Paschal Mystery provides a privileged en- 199 Book review counter between the healing Christ of the Gospels and the ethical mandate to enact Christian faith in daily life. The book’s final section (chapters 5–7) considers how the revised rites offer healing to human persons through renegotiated meaning in illness and old age, passage from life to death, and eschatological hope in bodily resurrection. Morrill emphasizes the theology conveyed by the rites, the conflicting worldviews people may bring to celebrations of the rites, and pastoral suggestions for engaging these rites more fully within the larger context of the Church’s liturgical life so as to cultivate in members of the assembly “a repertoire ready to serve at the hour of death” (184) and at other times of illness or crisis. A concluding chapter invokes renewal “in the light of sound tradition” (261, see SC 4) as a way to lend perspective to the continued reception and development of these rites in a postmodern context where “the sacramental rites that may well ‘speak’ to the needs of people and thus promise renewal for the church are those that most explicitly offer healing” (263). Morrill’s investigation of divine worship and human healing is impressive in its scope. The author interweaves concepts from Christian theology with complementary biblical, historical, philosophical, and social-scientific insights to produce a multitextured work that will captivate a diverse audience while making a valuable contribution to the body of literature on the topic of human healing. The text and footnotes introduce readers to studies from cultural theory and ethno-medicine as well as stories gleaned from the popular media that reflect shifting perceptions on topics as diverse as pain management, funeral planning, and the possibility of “miracles” in today’s world. The book features several extended pastoral examples disclosing a perceived need for healing within the Church and its members (ranging from the sexual abuse scandal in the American Catholic Church to colliding worldviews during a contemporary funeral) that Morrill effectively analyzes to demonstrate how ecclesial and social factors impinge upon the theological resonance of particular celebrations of sacramental healing. These pastorally-oriented examples enrich the book and illustrate the challenge of enfleshing the...

The Living Donation Expectancies Questionnaire: Are Pre-Donation Expectations Realized One Year after Living Kidney Donation?

Introduction: The Living Donation Expectancies Questionnaire (LDEQ) measures the potential donor's expectations for the donation experience. We developed a post-donation version of the LDEQ and assessed the degree to which pre-donation expectancies were realized one year following donation. Method: The LDEQ was completed pre-donation and one year after surgery. The LDEQ comprises 42 statements (“As an organ donor, I expect…”) to which individuals respond using a 5-point Likert scale (0=strongly disagree, 1=disagree, 2=neutral, 3=agree, 4=strongly agree) and it has six subscales: Interpersonal Benefit, Personal Growth, Spiritual Benefit, Quid Pro Quo, Health Consequences, and Miscellaneous Consequences. Donor age, sex, race/ethnicity, and relationship to the recipient were collected from medical records. For analytic purposes, high expectations were defined as a mean subscale score greater than the total number of items multiplied by two (i.e., higher than neutral response). Results: Two hundred twenty-three adults provided pre-post LDEQ data. Mean age was 44.0 (±12), 60% were female, 84% were White (5% Black, 4% Hispanic, 2% Asian), and 61% were biologically related to the recipient. Total expectancy scores at baseline and at one-year follow-up were not significantly associated with donor age, sex, race, or relationship status (all P values>0.05). Overall, mean subscale scores at 1-yr post-donation showed that donor baseline expectations were met or exceeded on 4 of the 6 LDEQ subscales (Figure 1).[Figure 1]Younger donors reported a higher change in Quid Pro Quo expectations from baseline to follow-up (r=-.18, p=0.008). Relative to baseline expectancies, a higher percentage of donors at the 1-year follow-up reported feelings of Interpersonal Benefit (22% vs. 72%, P< 0.0001), Personal Growth (57% vs. 86%, P< 0.0001), Spiritual Benefit (13% vs. 36%, P< 0.0001), and Quid Pro Quo (2% vs. 18%, P=0.004). The five most frequently endorsed LDEQ items (agree or strongly agree) at the 1-year after donation were: 1) Being able to accept the way that things have worked out (90%), 2) Feeling that donation has improved the life of the recipient (88%), 3) Feeling proud of oneself (80%), 4) Being respected and admired by family members and friends (77%), and 5) Having an increased appreciation for the value of one's own life (71%). Conclusion: The pre-surgery expectations of living kidney donors are generally met or exceeded a year after donation. A substantial percentage of donors report positive interpersonal benefit and personal growth as a result of the donation experience. Future research will examine whether these benefits are sustained over a longer time period. The LDEQ is a reliable and valid measure to assess donor expectancies, both before and after living donation.

The advancement of religion in a pluralist society (Part II): abolishing the public benefit element

If legislatures are not prepared to treat religion separately from charity, this article argues that much of the intended gain could be had by abolishing the requirement in the case of religion that there be public benefit in religious purpose. The law's long-standing and alleviating presumption of the existence of public benefit has been abolished in the UK's three jurisdictions to the concern of the faithful, while the Irish Republic has made the presumption conclusive. Other jurisdictions remain silent. At the same time ‘spiritual benefit’ is something that, unlike material or tangible benefit, secular courts say they cannot assess. The result is confused thought and elusiveness rather than explanation. The only way forward, it is argued, is to recognise religion for what it is, belief and doctrine. The law has remedies to counter the unlawful and the harmful.

Fawa'Id Al-Fu'Ad of Khawaja Nizamuddin Auliya (Rahmatullah 'Alayh), Vol - I (Sessions 1 to 34) English Translation

In the Indo-Pak subcontinent the Muslim era began with the blessed personalities of the Auliya’ Kiram. Through those self less and pure hearted human beings Allah Almighty revived the fields of the dead hearts and selves and granted health to the spiritual patients. Through these sincere men of God and the persons disciplined by them Islam was vastly propagated in the far off areas and corners of the sub-Continent and millions of mankind were favoured with guidance. By their training such men of action came to the scene that in their respective periods blew the spirit of faith, certitude, and good action and played a leading role in the field of struggle. The usefulness of this group of the puritans, its services, and its impacts upon the society are preserved in the chronicles of the history of Islam.Among these selfless, pure hearted darwayshes (fuqara’ salihin) and the men of truthfulness there was a saint Sultan al-Masha’ikh Mahbub-i-Ilahi Hadrat Khawajah Nizamuddin Auliya’ (رحمۃ اللہ علیہ), who was born in the year 636 AH and died in the year 725 AH. He was of the highest rank of the perfect saints. The Chishtiyah Mystic Order was founded by Hadrat Khawajah Mu`inuddin Chishti Ajmeri (رحمۃ اللہ علیہ) but its real popularity is on account of Hadrat Khawajah Nizamuddin Auliya’ (رحمۃ اللہ علیہ). He was the murid-i-khass and Khalifah of Hadrat Baba Fariduddin Ganj Shakar (رحمۃ اللہ علیہ). He appointed many of his khulafa’ in various areas of the country whereby the propagation of Islam was made throughout the country. Undoubtedly, Khawajah Sahib has the pivotal role in the matter of spread of Islam and tasawwuf in India.Among those who were spiritually disciplined under the direct attention of Hadrat Khawajah Nizamuddin Auliya’ (رحمۃ اللہ علیہ) and later accepted by the people as the big saints were the personalities like Hadrat Amir Khusro, Shaykh Nasiruddin Chiragh Dehlawi, and Amir Hasan `Ula Sanjari (رحمۃ اللہ علیہم اجمعین) .To get awareness of the teachings of Hadrat Khawajah Nizamuddin Auliya’ (رحمۃ اللہ علیہ) his malfuzat are available in the following collections, namely:1. Fawa’idul-Fuwad compiled by Amir Hasan `Ula Sanjari (رحمۃ اللہ علیہ) ;2. Afdalul-Fawa’id, attributed to Amir Khusro,3. Halat Hadrat Chishtiyyah, though most of its contents are only malfuzat and aqwal. 4. Khayr-ul-Majalis compiled by Hayder Qalandar, it also contains a huge quantity of the malfuzat of Khawajah Sahib.The collection before us is Urdu translation of the FAWA’IDUL-FUWAD (Persian) written by Amir Hasan `Ula Sanjarani (رحمۃ اللہ علیہ). This is the most famous book and Amir Khusro (رحمۃ اللہ علیہ) used to envy its compilation. These malfuzat consist of 188 Sessions/Assemblies w.e.f. 3 Sha`ban 2007 H to 20 Sha`ban 722 AH which shows that Hadrat Khawajah Nizamuddin Auliya’ (رحمۃ اللہ علیہ) was a spiritual healer, a guide of the spiritual way, and a salik of the path of haqiqat and was on a high pedestal in those faculties. His history speaks of the depth of his knowledge and thought. According to him a Sufi must be a scholar. He stressed upon the significance of the reason and planning. He gave the lesson of love and affection towards the people at large. He taught sacrifice for and service to the people. He was moderate in the matter of the world and seclusion. There was special arrangement to abide by the Shari `ah and following the Sunnah of the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم). He declared the company of the Sheikh necessary to get spiritual benefit. According to him six things were essential for a salik, namely:

The Interpretation of the Concept ‘The Best Interest of the Child’ in Israel

Different interpretations of the concept of the best interest of the child exist in Rabbinical courts and civil courts in Israel. This article analyzes these interpretations especially in the spheres of child custody and maternity cases. Rabbinical courts interpret this concept in light of their perspective about the child’s welfare and attribute major importance to the child’s spiritual benefit. Some twentieth century Jewish law scholars and Dayanim in Rabbinical courts claim that the general principle of the best interest of the child is the sole or main consideration when these courts have to decide about the fate of a Jewish child. Civil courts in Israel define the best interest of the child according to criteria of professionals in the social sciences, namely social workers and psychologists. The above-mentioned approach of some twentieth century Jewish law scholars and Dayanim in Rabbinical courts – and the assistance of professionals: social workers and psychologists to proceedings in Rabbinical courts in Israel – bridges part of the gap between the secular and the religious interpretations of the concept of the best interest of the child. There will always remain a gap between the secular and Jewish-religious interpretation of this concept concerning the spiritual best interest of the child. This is a very important consideration in Rabbinical courts. They believe a child has a right to receive the spiritual education that will best prepare him or her for the spiritual tasks of a mature human being. However, the perspective of civil courts in Israel is secular. According to their outlook there is no significance attached to religious concerns for the soul of the child. The new interpretation of Jewish law, which ascribes major importance to the principle of the best interest of the child and the assistance of professionals: social workers and psychologists, are desirable developments. This new outlook should be applied as far as possible in Rabbinical courts.

The Committee on Lands of the Conservation Commission, Canada, 1909-1921: Romantic Agrarianism in Ontario in an Age of Agricultural Realism

The Conservation Commission of Canada (CCC) was formed in 1909 as an advisory body to Liberal Prime Minister Wilfrid Laurier. It was divided into eight committees, each of which dealt with the management of a specific natural resource. The Committee on Lands (CL) was composed of members who were unable to accept or understand the changes in contemporary agriculture as it moved into the twentieth century. Dr. James Robertson, chair of the CL, was a staunch agrarian romantic, who believed that the most important attribute of agriculture was the moral, individual and spiritual benefit which it conveyed to the individual. The recommendations and projects of the CL were inappropriate and often outdated and redundant. Their endeavours were noted and appreciated by farmers, but their work had no lasting effect on agriculture in Ontario. The official concept of 'conservation', defined by the CCC, was based on efficient management of Canadian natural resources, including the soil. In reality, the CL interpreted conservation to mean the preservation of a vanishing rural lifestyle.

The Lord's Supper for Baptists: A Spiritual Meal, a Snack, or a Placebo?

Baptists and other evangelical Christians have some unique challenges in Table worship. They are essentially alone in insisting that the Lord's Supper is not a sacrament — “a visible sign instituted by Christ to symbolize or confer grace.” They are more comfortable calling it an “ordinance,” which acknowledges Christ's institution of the act and their own obedience, but hesitates to claim any spiritual benefit. Their fears of “sacramental heresy” were confirmed in pre-Reformation abuses by Roman Catholics, especially those connected with transubstantiation and the concept of ex opere operato. In the sixteenth-century Reformation, the new Baptists and others in England, and Anabaptists on the Continent, were more radical than the magisterial denominations in “policing” table participation and limiting its meaning. Basically, they were followers of the Swiss reformer Ulrich Zwingli, who heralded communion as remembrance and Christian education, with no expectation of special grace. From the beginning, their table service was limited to brief prayers of thanks for the bread and the cup, improvised by deacons. The passing centuries contributed little to a meaningful Lord's Supper for Baptists. What we need now is a full, complete service of actions and words, with full remembrance of our Lord from eternity to eternity; full thanksgiving for all we remember; full awareness of our eating and drinking symbols of Christ's body and blood, which, by faith, can nourish us as he promised; and full recommitment of believers to love God completely and neighbors as themselves. The total result could be the spiritual maturation of believers through worship, and repetition of the full Gospel story for the uncommitted.

Eating Your Way to Immortality: Early Daoist Self-Cultivation Diets

This paper examines health- and body-related claims made in the Lingbao Wufuxu (The Preface to the Five Lingbao Talismans of Numinous Treasure), an early medieval Daoist text that contains seventy recipes for attaining health, longevity, and spiritual benefit. Synthesizing the text’s myriad claims and analyzing their implicit assumptions, I work to develop an integrated picture of what was considered crucial for a healthy body, what techniques were used to attain this ideal, and what goals were sought using these practices. I examine the text’s claims about becoming physically and spiritually healthy, its proposed stages of purification and refinement, and the range of indicators by which adherents can measure progress toward their ideal state. Not only does this study provide a new interpretation of the Wufuxu ’s dietary regimens, it also illustrates how Chinese medical theories influenced the text’s authors to present immortality as a logical evolution of health-perfecting practices. This analysis leads to questions of how the idea of perfecting one’s health functions within the worldview and ritual practices of early Daoists.

Apologia pro Vita Sua and Six Sermons by John Henry Cardinal Newman

NEWMAN STUDIES JOURNAL 82 BOOK REVIEWS NEW EDITION OF NEWMAN’S WRITING John Henry Cardinal Newman, Apologia pro Vita Sua and Six Sermons. Edited, annotated, and with an Introduction by Frank M.Turner. New Haven & London:Yale University Press, 2008. Pages: ix + 513. Cloth, $55.00, ISBN 978-0-300-11507-9. The editor, Frank M.Turner, author of John Henry Newman: The Challenge to Evangelical Religion,1 acknowledges in a superb introduction that this is an historian’s edition of Newman’s famous text, but Turner’s approach does not need to run into difficulties with readers who read Newman for intellectual and spiritual nourishment. In fact, to know the context is of great importance for anyone who seeks such theological or spiritual benefit, and to ignore it can be dangerous. The correspondence between Charles Kingsley and John Henry Newman has not been reprinted in this edition but Turner decided to include as an appendix six Anglican sermons, among them,“Wisdom and Innocence.” Turner assumes that the Apologia is “one of the most significant spiritual autobiographies of the nineteenth century” but also that Newman’s masterpiece “does not fully relate or account for the personal, intellectual, religious, or spiritual history of its protagonist.” Hence, in Turner’s judgment, the book should be considered only another source for the study of Newman“and not a privileged one.” I found the Introduction (115 pages) fair and enlightening, a most necessary text to understand better what Newman did and did not do in his Apologia. Like many readers, I have always enjoyed and learned much from Newman but neither enjoyment nor benefit are impeded by accepting that he didn’t tell the whole truth and nothing but the truth,which is whatTurner concludes.Is this yet another case of distinguishing “the Newman of history” and “the Newman of the Apologia”? If anything, what Turner has discovered by immersing himself deeply into the English religious history of those decades will help to understand Newman even better and to place him in his real context. The title of“pioneer of the SecondVatican Council”though in many ways,fair and just,can also influence our reading of Newman.Whatever the flaws ofTurner’s recent lengthy study on Newman and Evangelicalism, which several reviewers promptly criticized, I believe that Turner should be thanked.At least, in my own reading of the famous English convert to Roman Catholicism, I can appreciate the expression “sacramental clericalism” or the early effort in Newman and his friends at Oxford to be more clerical than the Roman Church. Newman did have it against evangelism and Turner thinks that Newman’s critique of evangelical religion is as“applicable in the early twenty-first century as in early nineteenth.” Here Turner praises Newman’s courage and the intellectual 1 John Henry Newman: The Challenge to Evangelical Religion, published by Yale University Press in 2002 (ISBN 0–300–09251–2), was reviewed by Edward Enright, Newman Studies Journal 1:1 (Spring 2004): 77–78; also see the article by Walter E. Conn, “Newman versus Subjectivism: Liberalism Evangelicalism and Rationalism,”Newman Studies Journal 4:2 (Fall 2007): 83–86. 83 freedom he asserted for Roman Catholics in the church. “The Apologia became a classic because Newman persuaded his audience that he could be both a Roman Catholic convert and a good Englishman.” I am not a Newman scholar but have read the Apologia several times and looked forward to read it again with profit and pleasure. More so, this new edition was not only another opportunity; being a historian’s edition proved an illuminating experience.The literary and historical value is certainly there, undiminished; and Turner’s superbly erudite and detailed historical investigation enhances it. Alvaro Silva REVIEW ESSAY JOHN HENRY NEWMAN: PLACES, ACTIVITIES, IDEAS Family Publications of Oxford, England, has published two collections of essays about Newman, his life, his activities, and his ideas. The first volume, John Henry Newman in His Time,contains fourteen essays devoted to places important to his life and his various activities. The second volume, John Henry Newman: Doctor of the Church, contains sixteen essays treating major aspects of his thought. As a whole, these two volumes of essays...

The Ypres League and the Commemoration of the Ypres Salient, 1914—1940

This article explores British visions of Ypres between 1914 and 1940, and concentrates on the work of the crucial interwar remembrance movement, the Ypres League. The city of Ypres became a crucial symbol of all Britain was fighting for during the course of the First World War, and rapidly developed a holy aura. Led by the league, the horrors of industrial warfare were commuted into a spiritual quest in which British and imperial troops were purified by their experiences in the Ypres salient. After the war, British people visited Ypres in large numbers in order to imagine the sufferings of the servicemen and gain a spiritual benefit often with the assistance of the Ypres League and its publications. This reflected a culture of high diction and ritual greatly at odds with the idea that the twenties and thirties saw the dawn of an age disillusioned with the values of 1914. The British also became resident in Ypres in considerable numbers, and the article explores the relationship between the local population and the immigrants. By exploring the nature of war commemoration through the detailed case study of one particular site, it is intended to deepen the historiography of commemoration studies.

The expectancies of living kidney donors: do they differ as a function of relational status and gender?

While two-thirds of the living kidney donors continue to be genetically related to the recipient, there has been a 300% increase in unrelated living donors over the last 10 years. Also, women continue to represent more than half of all the living kidney donors. This study examined whether donor expectancies varied as a function of relational status or gender. 362 kidney donor candidates (232 related, 130 unrelated) completed the Living Donation Expectancies Questionnaire (LDEQ). A 2 (relational status: related or unrelated) x 2 (gender: male or female) multivariate analysis of variance was conducted to examine main and interaction effects across the six domains of the LDEQ: interpersonal benefit (IB), personal growth (PG), spiritual benefit (SB), quid pro quo (QPQ), health consequences (HC) and miscellaneous consequences (MC). The highest expectancies were for PG (54.1%) and IB (29.8%), followed by expectations of MC (18.2%), SB (16.9%), HC (14.4%), and QPQ (4.4%). Multivariate analyses showed a relational main effect [F = 4.18, P = 0.02] and a gender main effect [F = 5.09, P = 0.01]. Subsequent univariate analyses showed significant effects (P<0.05) for IB (related>unrelated), QPQ (men>women), HC (unrelated>related, men > women) and MC (unrelated > related). Overall, donor candidate expectancies appear to be realistic in light of previous findings of donor benefit. However, some living donor expectancies may vary as a function of donor relational status and gender. It may be important to assess and appropriately address both positive and negative expectancies at the time of donor evaluation. The LDEQ may be a useful clinical tool for assessing such expectancies.

Ancient Values, New Challenges: Indigenous Spiritual Perceptions of Landscapes and Forest Management

ABSTRACT The spiritual values of indigenous peoples represent a challenge for forest managers to understand and integrate in their management activities. This article reports on the results of research with the Cheam First Nation of British Columbia to explore their spiritual perceptions of forested landscapes. Cheam conceptions of spirituality are deeply rooted in ancient narratives and myths that describe the land as a gift from the Creator for the material and spiritual benefit of the Cheam people and their human and nonhuman neighbors. Cheam participants emphasized the need for respectful land use, and described general landscape conditions consistent with such use. Particular forest-based spiritual activities require careful treatment of key landscape conditions around sacred sites, to ensure the continued viability of traditions still important in contemporary Cheam life. With further research, tangible indicators of culturally appropriate and respectful forest use could be developed into guidelines for forest management to protect spiritual values.

Environment—Jewish Ethical Perspectives

The present paper is concerned with the vast and complex problem of protecting our natural environment from pollution and destruction, so that we can live in God's world while enjoying its beauty and deriving from it the maximum physical and spiritual benefit