We report the amino acid sequence of CAP37, a human neutrophil granule protein with antibacterial and monocyte‐specific chemotactic activity. CAP37 is a single‐chain protein consisting of 222 amino acid residues. It has three N‐glycosylation sites, at Asn residues 100, 114 and 145. Some species of CAP37 are glycosylated at all three sites; some at Asn‐114 alone, others at Asn‐114 and Asn‐110 or Asn‐145. CAP37 has 45% sequence identity to human neutrophil elastase, and 30–37% identity to several other granule serine proteinases. Despite these similarities, CAP37 is not a serine proteinase because the active site residues serine and histidine are replaced.

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Love lies at the heart of the religious life, as a principle mode of relationship between the human and the transcendent, as a guiding motivation for the moral life, and, for many, as a defining attribute of the transcendent. Among all the emotions, love is the most transformative. Yet the transformative power of love can be highly disruptive, contravening the careful conceptual apparatus of religion, undermining institutional religious authority, and upsetting social expectations and hierarchies. And if the power of the emotion of love is not harnessed for self-transformation, then rather than enhancing the other-regarding perspective prescribed by religion, this emotion can increase attachment, partiality, and self-centeredness. In theistic traditions such as Judaism, Christianity, Islam, Baha'i, bhakti Hinduism, and Sikhism, love is considered an essential defining attribute of God and a definitive mode—if not the single definitive mode—of relationship between humans and the divine. This article discusses the nature of love and emotion, love as an attribute of the transcendent, and love as the response to the transcendent.

Rarely do members of diverse religions engaged in interreligious dialogue find agreement on metaphysics and doctrine, though such conversations may be very fruitful and lead to greater understanding and mutual illumination. In the area of religious experience, however, recognition of commonality may be much more readily apparent, and in such encounters, the life and spirituality of Jesus provide a meeting ground. This essay examines Jesus as a catalyst for spiritual inspiration and transformation from Islamic, Hindu, Buddhist and nontraditional perspectives. As an integral figure in Islam, Jesus appears in the writings of the likes of Ibn Arabi, Rumi and more contemporary Sufi teachers. Hindus and Buddhists, too, have embraced him, from Sri Ramakrishna and Gandhi to Thich Nhat Hanh. This essay will explore the integral role Jesus plays in such interreligious contexts, embodying self-sacrifice, wisdom and active love and interweaving personal transformation, contemplative practice and social engagement in the pursuit of liberating spiritual realization. In so doing, the essay will argue that such interreligious perspectives are an essential element in a full accounting of Jesus’ place in the spiritual lives of diverse human beings.

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