Men of God Homosexual and Catholic Identity Negotiation, Through Holland‟s Catholic Priests

The purpose of this qualitative study is to examine how the Dutch gay Catholic man negotiates his seemingly contradictory sexual and religious identities. Homophobic interpretations of Catholic doctrine and belief often leave the gay Catholic man distanced and isolated from his faith. The current study expands on previous psychosocial literature by providing a more fluid and humanist theoretical framing of identity negotiation; as well as a historical, political, and psychological understanding of the gay Catholic men in Dutch context. Three life stories of Dutch Gay Catholic priests were collected and critically engaged to comment on the larger issue of religious and sexual identity negotiation in general. Celibacy was not found as a solution for the cognitive dissonance experienced by the gay priests (and in general), as sexual identity was found to be a core identity, not simply defined by physical coitus. The complete acceptance or rejection of Catholicism or homosexuality in the gay Catholic man‟s life was found to be an inappropriate and un-realistic solution to identity conciliation, as said conciliation was found to be a: fluid, highly individualistic, constant negotiation depending on environmental variables (religious upbringing, urban/rural geographic area, conservatism of parish and peer group, etc…) spanning the gay Dutch Catholic man‟s lifetime. Future research in this area should examine differing sexual orientations, gender, religious and ethnic expressions to broaden the understanding of the process of identity negotiation

The Stoic Roots of Christian Asceticism and Modern Psychotherapy: Similarities and Differences

In its modern forms, psychotherapy often plays a secularizing and sometimes even antitheistic role. Yet the Stoic philosophy which inspired the creation of modern Cognitive Behavior Therapy (CBT) had a substantially theological view of human nature and human flourishing. While the idea and practice of creating behavioral and emotional change through cognitive change was appropriated from Stoicism into modern CBT, the idea of morally grounding such practices in a normative conceptualization of human nature was not. By contrast, early Christian spirituality, was also profoundly influenced by the Stoic conceptualizations of achieving emotional and behavioral change through cognitive change, yet the Christian appropriation of these concepts retains and adapts the original Stoic normative conception of human nature. This paper will present the similarities and differences in how Stoicism influenced both early Christian Spirituality and Modern CBT. It will argue that both Christian Spirituality and CBT have much to learn from each other. Existing published research already compares CBT with its Stoic antecedents, shows the influences of Stoicism on early Christianity, and even compares modern CBT with ancient Christian Ascetic Spirituality. But there does not appear to be any published work that presents the broad similarities and differences in how Stoicism influences CBT and early Christianity. This paper aims to fill that void. It accomplishes this by identifying the Stoic influences in the thought of Cognitive-Behavioral Therapists Albert Ellis and Aaron Beck as well as in authoritative Christian sources of spirituality, the Old and New Testaments, St. Anthony of the Desert, Evagrius Ponticus, and St. John Climacus. It then compares and contrasts how Stoic ideas influenced each of these sources in different ways. Because of these differences and their shared pedigree in Stoicism, CBT and Christian Spirituality, are well-positioned to learn from one another in ways that can be mutually beneficial

The Greening of Faith: God, the Environment, and the Good Life (20th Anniversary Edition)

The recent release of Pope Francis’s much-discussed encyclical on the environment, Laudato Si’: On Care for Our Common Home, has reinforced environmental issues as also moral and spiritual issues. This anthology, twenty years ahead of the encyclical but very much in line with its agenda, offers essays by fifteen philosophers, theologians, and environmentalists who argue for a response to ecology that recognizes the tools of science but includes a more spiritual approach—one with a more humanistic, holistic view based on inherent reverence toward the natural world. Writers whose orientations range from Buddhism to evangelical Christianity to Catholicism to Native American beliefs explore ways to achieve this paradigm shift and suggest that “the environment is not only a spiritual issue, but the spiritual issue of our time.”https://scholars.unh.edu/unh_press/1003/thumbnail.jp

The neuroscience of leadership

This doctorate summarizes 13 years of thinking, experimentation and research into the issue of improving human performance. Specifically, the issue of how to drive change in human performance, through conversation. This focused on non-clinical populations, and generally with very high functioning people. My work initially focused on the act of ‘coaching’. At its simplest, coaching is the ability of one person to enable another to improve their performance. Through intensive observation, I built a coaching model that enabled a significant improvement in people’s ability to facilitate behavior change in others. The model was based on the realization that people needed the ‘aha’ moment for change to occur. An effort was made to understand how to best bring others to their own insights. An approach was developed into a set of codified techniques and taught to thousands of professionals worldwide, including inside large organizations. Through a desire to understand the deeper mechanisms occurring in moments of insight, I became fascinated with brain research. Initially focused on the neuroscience of insight, I soon became interested in the neuroscience behind other mental experiences central to effective workplace functioning, such as selfawareness, social skills, decision-making, and emotional regulation. Because no formal body of knowledge existed that explained the neuroscience underneath everyday work situations, I reached out to and was mentored by specific neuroscientists. I soon saw value in creating a field of study that brought neuroscience research into the field of coaching, leadership development and organizational change. A new field of knowledge was created, called the Neuroscience of Leadership, which is now being driven by an institute, an annual summit, a journal and academic education. This thesis explores my 13-year learning journey, the key research that was undertaken, the mentors who supported my learning and the publications I produced. It finishes with a discussion about the development of the Neuroscience of Leadership field, and the future of that field

Exploring The Perceptions Of Faculty And Staff Regarding The Impact A Facility Dog Has On Elementary Students’ Learning Environment

Over the past decade there has been a drastic increase in students’ reporting and exhibiting feelings of overwhelming anxiety, depression, anger, and disengagement in the school setting (Relevette, 2020). To better appreciate these increases, one must first grasp the notion that two-thirds of school-aged students are experiencing toxic-stress, also known as long-term stress, on a daily basis. Toxic stress has been directly related to the halting of brain development in children (Rossen, 2020). These experiences, often referred to as Adverse Childhood Experiences (ACEs), are various traumatic events children have been victims of, or directly exposed to, during their first seventeen years of life. The underlying effects of these events have left students unable to engage in their learning environment, thus changing the dichotomy of school, the role of the teacher, and the effectiveness of the classroom (Rossen, 2020). Noddings (1984) ethics of care theory, suggests that when a caring relationship or encounter occurs, the cared-for recognizes the caring and responds in some detectable manner. Supporting Noddings theory (1984), Bustad’s Human-Animal Bond theory (HAB) (1984), along with Maslow’s hierarchy of needs (1943) theory, the practice of using pets as support mechanisms to those with physical, mental, and social struggles (Fine, 2019) should be common practice in all school settings (Bradley, 2013). A case study design was used to conduct this study. One administrator, three teachers, and three support staff from the research site were interviewed to gain their perspective and hear their observations regarding the impact a facility dog had on elementary student’s engagement in their learning environment. Interviews were conducted via Zoom®, transcribed using Otter.ai®, and coded using Atlas.ti®. Findings supported ta gap in literature pertaining to the use of a facility dog in a school setting to assist students with their mental health challenges, thus increasing their engagement in their learning environment. The results of this study confirmed that a facility dog improved relationships among all stakeholders in the building. Any and all students that had the opportunity and the desire to interact with the facility dog were observed to be happier and more engaged in school. In addition, the decrease in anxiety, angry outbursts, and students that typically were unable to remain in school for an entire day due to extreme sadness was noted. The seven participants interviewed shared their personal and professional experiences and all felt strongly that the presence of a dog helped the entire school community; young and old

The Fundamentalist Journal Volume 7, Number 9

Hope for the homeless.By: Johnson, Jan. Source: Fundamentalist Journal, 7 no 9 O 1988, p 14-17. Subjects: Homelessness; Missions, City By: Hunt, Angela Elwell. Source: Fundamentalist Journal, 7 no 9 O 1988, p 18-19. Subjects: Labor and church; Migrant labor Grandparenting : a joyous responsibility.By: Hawkins, Ronald E.. Source: Fundamentalist Journal, 7 no 9 O 1988, p 22-24+. Subjects: Family--Religious life Intergrity.By: Barnes, Marilyn. Source: Fundamentalist Journal, 7 no 9 O 1988, p 30-31+. Subjects: Christian life Wild boar challenges Christendom : Here I stand, I can do no other By: Robb, Wallace. Source: Fundamentalist Journal, 7 no 9 O 1988, p 32-33. Subjects: Luther, Martin, 1483-1546 --Biography; Biographies Battle hymn of the Reformation : Martin Luther\u27s: A Mighty Fortress By: Ludwig, Charles. Fundamentalist Journal, 7 no 9 O 1988, p 36. Subjects: Luther, Martin, 1483-1546 –Hymns With love to parents who hurt.By: Dobson, James C.. Fundamentalist Journal, 7 no 9 O 1988, p 38-40+. Subjects: Parents Man of IntegrityBy: Donaldson, J.. Fundamentalist Journal, 7 no 9 O 1988, p 55. The Art of LifeBy: Raysor, Kay. Fundamentalist Journal, 7 no 9 O 1988, p 55-56. Crisis in the StreetsBy: Hall, Cline E.. Fundamentalist Journal, 7 no 9 O 1988, p 56-57. From Here to Retirement: Planning Now for the Rest of Your LifeBy: Barringer, Paul. Fundamentalist Journal, 7 no 9 O 1988, p 57. Family forum \u2788 sets pro-family agenda.By: Waymire, Doug. Fundamentalist Journal, 7 no 9 O 1988, p 60-61. Subjects: Family--Congresses; Conference proceedings The curse of liberalism.By: Criswell, W A.. Fundamentalist Journal, 7 no 9 O 1988, p 66. Subjects: Liberalis

The Social Construction of Extremism

There is no consensus definition of extremism in academic or policy circles. Most existing definitions classify extremism as a fringe or anti-authority phenomenon that only exists relative to the mainstream of society. This thesis addresses the important gaps that result in the literature. For instance, movements that seize and/or hold power are not considered extremist while in power even if their beliefs and behaviors are substantially unchanged. The relative framework also inhibits the study of how historically mainstream movements (such as White nationalism) are related to contemporary fringe movements with substantially the same beliefs. These questions are vitally important because most extremist movements seek to take control of their host societies. Using grounded theory to analyze case studies across a wide historical span, this thesis argues that defining extremism as “the belief that an in-group’s success or survival can never be separated from the need for hostile action against an out-group” creates a thematically consistent category for comparative and longitudinal study. This thesis concludes that important insights can be generated by comparing diverse ideologies using the definitional framework, especially when comparing movements that are socially dominant to those that are socially marginalized. Across the case studies, extremists are found to grapple with the mechanics of social construction, including strategies to take or claim control of the in-group’s consensus view of reality. Social context also shapes the nature of the hostile actions extremists seek to implement. The thesis concludes with a challenge to the field’s conventional wisdom assertion that extremism presents adherents with a simplified worldview that reduces their cognitive labor

The Voices of Street Educators Working for the Successful Trajectory of Girls in Street Situations: A Rights-Based Approach

The United Nations defines a street child as “any boy or girl for whom the street in the widest sense of the word has become his or her habitual abode and/or source of livelihood, and who is inadequately protected, supervised or directed by responsible adults” (OHCHR, 2012). Most research on street children is focused on boys, the more visible gender, however street girls are at a higher risk. When these children go through non-governmental organization (NGO) services and are later reintegrated into society, many remain marginalized because they continue to live outside the economic, educational, and social standards of society. Therefore, it is important to consider and learn from the trajectory of success stories. The strengths these children have to endure major life events and trauma all on their own at such a young age is remarkable and yet rarely discussed when analyzing literature on street children. In order to realize rights, it is essential to recognize what ‘doing well’ means functionally. This is an exploratory study, researching how street-educators describe good and bad trajectories for girls in street situations. It is qualitative and not meant to generalize, but rather to focus on the case study microcosms of the street-child NGOs visited in Peru and Brazil. This research refers to the human rights framework of the Convention on the Rights of the Child (CRC). In addition, it compares it to two domestic laws in Peru and Brazil, and analyzes to what extent the responses from these NGOs are grounded in this rights-based approach. This research observes how these rights are operationalized in the work of street-educators with street girls. This pilot research explores the perceptions of street educators on the successful trajectory for girls in street situations. This is in order to analyze how their vision is reflected and implemented in helping these girls better realize their rights. Common themes discussed in this paper include the right to love, right to hope, self-esteem, resilience, the female position, the role of street educators, and the need for more comprehensive help and resources in this field

The Essential Morality of Identity: The Role of the Conscience in Identity Formation

Every individual possesses a conscience that testifies to both the moral framework of this world along with the way an individual relates to the moral framework and understands him- or herself.Considering the dearth of attention given to the conscience and the blatant antagonism to a moral framework in much of modern soul-care, effective counseling will acknowledge and correct the therapeutic ethos that dominates people’s thinking and living. Pointing to the presence of the conscience, the counselor will emphasize the reality of morality, moral agency, and the only path to acceptance, forgiveness, and wholeness through the cross of Jesus Christ. Proper identity formation, morality, and human flourishing will thrive or deteriorate according to the success or failure of a correct understanding of the personal conscience. In the first chapter of this dissertation, I survey the present context of the ethical landscape in light of the predominant understanding of identity formation. The second chapter locates and defines the conscience in the human heart and in natural human experience. Moreover, because influential psychological schools of thought have overshadowed and patently mis-defined the conscience, this chapter explores the teachings of Scripture on the conscience, deriving a definition and understanding from this authority. The clear teaching of Scripture is that the conscience is an essential element of the human person, an internal testimony of God and his law, a means of understanding one’s identity, and a primary source of love. A healthy conscience plays a primary role in producing an outward focus and love in the human heart that leads to true human flourishing. The third chapter considers the therapeutic overshadowing of the conscience in modern soul-care. The therapeutic ethos focuses on the priority of self, authenticity, disorder instead of sin, and victimization instead of moral agency, and it promotes “positive self-regard” at all costs. It is important to note how this therapeutic ethos has even permeated Christian soul-care practices. This chapter attempts to show the weaknesses and ineffectiveness of the therapeutic approaches to soul-care and counseling that dominate current practice. The fourth chapter outlines the practice of addressing the conscience in soul-care and counseling. This outline includes the following foci: (1) counseling individuals toward an awareness of the working of their conscience; (2) counseling individuals toward an attentiveness to the voice of their conscience; (3) counseling individuals toward a correct informing and training of their conscience; (4) counseling individuals toward a proper appeasement of the guilt of their conscience; and (5) counseling individuals toward the role of conscience in identity formation. The dissertation concludes with a summary of the role of the conscience in identity formation and soul-care

Myths and Misconceptions of the Orthodox View of AIDS in Africa

This article rebuts conventional claims that AIDS in Africa is a microbial problem to be controlled through sexual abstinence, behavior modification, condoms, and drugs. The orthodox view mistakenly attributes to sexual activities the common symptoms that define an AIDS case in Africa - diarrhea, high fever, weight loss and dry cough. What has really made Africans increasingly sick over the past 25 years are deteriorating political economies, not people’s sexual behavior. The establishment view on AIDS turned poverty into a medical issue and made everyday life an obsession about safe sex. While the vast, selfperpetuating AIDS industry invented such aggressive phrases as “the war on AIDS” and “fighting stigma,” it viciously denounced any physician, scientist, journalist or citizen who exposed the inconsistencies, contradictions and errors in their campaigns. Thus, fighting AIDS in Africa degenerated into an intolerant religious crusade. Poverty and social inequality are the most potent co-factors for an AIDS diagnosis. In South Africa, racial inequalities rooted in apartheid mandated rigid segregation of health facilities and disproportionate spending on the health of whites, compared to blacks. Apartheid policies ignored the diseases that primarily afflicted Africans - malaria, tuberculosis, respiratory infections and protein anemia. Even after the end of apartheid, the absence of basic sanitation and clean water supplies still affects many Africans in the former homelands and townships. The article argues that the billions of dollars squandered on fighting AIDS should be diverted to poverty relief, job creation, the provision of better sanitation, better drinking water, and financial help for drought-stricken farmers. The cure for AIDS in Africa is as near at hand as an alternative explanation for what is making Africans sick in the first place