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M. Heidegger, in Essere e Tempo, afferma: noi non siamo mai abbastanza là dove siamo. Guardando ai giovani, iper-connessial mondo tramite internet o i media, ma a volte spaventosamente lontani dal mondo reale o da relazioni affettive significative, ci chiediamo: qual è la loro identità? Esistono, ma abitano realmente l’essere che sono?
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One can say that Byzantine culture in the Macedonian epoch evolved under the influence of the measures of reorganisation of higher education of Caesar Bardas (863), who constituted the starting point of what was subsequently named the first Byzantine humanism. The new cultural movement was also connected to the personality of patriarch Photius in the IXth century, to Emperor Constantine VII Porphyrogennetus in the Xth century and to Michael Psellos, in the XIth century. Under the influence of these great personalities, the period witnessed the most prominent manifestations of the features which were specific to the Byzantine culture, expressed in the development of a more intimate relation between the profane and the theological elements or in the reconciliation of the ancient pagan wisdom to the new ideas of Christianity, as well as in the development of the general and encyclopedic knowledge. During this period, the University in Constantinople was again a centre of culture and education around which the most important cultural forces of the Empire gathered.
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Man, entirely, can only be understood as “together”. From this “together”, part of man, family was born, as the first and unchangeable expression of communion. The family is grounded on Pentecost, namely through the Sacrament of Holy Matrimony, that is why it can be also named as “the little Church Pentecost”. We confess that the Church is One, Holy Catholic and Apostolic, but when we state these we do not only refer to the Great Church but also to the Little Church. The Orthodox Church teaches that the Sacrament of Holy Matrimony is a Sacrament not to be dissolved, its indissolubility is not static, belonging to the past and that would constraint up to asphyxia, but dynamic, vivid, a target that attracts and that is to be reached through spiritual fight sustained by the grace given in the Sacrament of Holy Matrimony. Divorce is a sin and a tragedy. It exists, it cannot be denied and it cannot be interdicted either. Through divorce, indissolubility is not cancelled, but only abandoned. The Orthodox Church does not accept divorce as it does not accept sin, but only allows, tolerates or recognizes divorce, as undeniable painful reality. According to the principle of iconomy, the Church has chosen between two unwanted situations: either to reject the divorced spouses, as having missed Salvation, or reintegrate them in the Church by tolerating, allowing a new marriage. Between the two, the Church has chosen the smallest evil, namely, tolerating the divorced to remarry.
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The article approaches the issue of the origin of religious education principles, as value foundation of the evolution of general and specific normativiy. This normativity directs the educational process, focusing on the basic ideas of Christian pedagogy, which have become landmarks of life and Christian education. The fundamental ideas belong to the thinking of Church Fathers, Christian philosophers and also to representatives of major systems pedagogical thinking, who had concerns also in christian education filed, of religious education. Some of them have developed theoretical and methodological systems based on principles, values and paradigms of religious education. This relates to current Romanian education reform principles, are detailed in educational situations that facilitate the formation of Christian moral profile of children and young people and are contextualised best educational practices of religious education. The legitimacy and the opportunity of analyzing the origin of religious education focuses on two perspectives: a) determination and description of axiologicall core of religious education principles crystallized in the history of Christian pedagogy and under the influence of modern and postmodern education developments; b) identification and use of relevant criteria to the development of religious education categories of principles, to guide and regulate the current religious education process .
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Nowadays there is a crisis in the pastoral activity among the young generations. We have dynamic and restive young people eager to know Christ. Or,the church had always the mission to bring closer God to people. To know God, means to show or to manifest the common belief!
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Pope Francis has announced that a synod of bishops dedicated to young people will take place in October 2018. The topic of the synod is” “Young people, faith and discerning of calling”. The article “On the way to the synod of bishops dedicated to young people” indicates the meaning of the proposed subject for the life of the Church. The analysis focuses primarily on the presentation of the Preparatory document announced 13th January 2017 by the Secretariat of synod. This document is to be a kind of a compass setting the further work and preparation for the synod. Some critical remarks have also been made concerning the proposed methodology of the synod proceedings, as well as concerning the Preparatory document.
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In this study attempt to present the stages of growth from the perspective of the relationship between children and adults. At the same time I want to illustrate the stages of self discovery in the show The Little Prince by Antoine de Saint Exupery. Childhood friendship modern world, secular, selfdiscovery, death and rebirth in another dimension are deep challenges of all times past or present.
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This study is a survey of the key elements pertaining to what is knowntoday as a new development in the social studies, psychoanalysis, theology, andliterature at the dawn of the 1950s, which addressed the then generation ofyoung academics and young people in general. Our purpose here is to see howthe end result of notable crises, such as the conflict between traditional dogmaand the new hermeneutics of the nouvelle théologie, for instance, led to morerevolt amid the young generation rather than to the promised improvement andhope for a better future both socially and culturally. We will thus show that thenew language associated with psychoanalysis and literature was mainlyderived and encouraged by post Vatican II continental theologies, whosecritical spirit allowed for such redefining of doctrinal statements as to makethem acceptable to the young revolted generation that departed from the sourceof faith and Scripture. In the present study this is the context against which wecan then conclude on the practical relationship between revolt and liberalism.
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Whenever a far eastern tourist visits the temples or churches of Italy or any other western country, he or she gets a similar feeling as a westerner who is travelling to Japan and visits a Shinto shrine or a Buddhist temple. They both are strangers to the civilization and religion of the other. They could be considered both unbelievers in the sacred places of the other’s world. Mostly it is not the religious feeling, not the narrative, or the mythology of any religion, but the different forms of art that they are attracted to. These considerations lead to the theory of the new community building role of religions all over the world. The author’s opinion is that the history of community building religions has come to a turning point. He does not consider the history of civilization from polytheism to monotheism as a development for mankind. The only way to preserve humanity and combat religious wars is to find the peaceful way of a new polytheism that can include the unbelievers, too.
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International comparison shows, that religiousness (Christianness and churchliness) in a process of social integration and individual optimalisation loses its normative character, traditional stability and the institutional control. It becomes an opportunity of self-education that is no longer understood as external instructions. Such a process, although not simultaneous one, takes place in various countries across Europe. More and more young people decide for themselves which spheres of their lives will operate within a religious framework, and which not, which religious interpretation will they accept from the Tradition of the Church, which rituals will they need. It is closely related to the issue of a statistic correlation. The Church transforms herself more and more and makes a certain religious offer, especially to youth, that recognises man and transforms religious subjects into conscious religious clients. Chances of transferring the Good News to the next generations depend on the way the Church deals with certain pressures and expectancies concerning her becoming a “service organisation”.
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According to the general understanding, accompanying involves first of all being in attendance, being with somebody, sharing the hardships of a journey, joys, but also difficulties, uncertainties, overcoming obstacles on the road together, defining the destination. If Religious Education wants to take on the function of accompanying children and the youth on the road to the contemporary Emmaus, then the fundamental condition is being in attendance and journey together. Therefore, the author of this article reflects upon the idea of the road to Emmaus and the role of school RE as accompanying youth leading from superficiality to spirituality to personal contact with God. Personal acquaintance with God incarnate assumes certain complementarity of God’s initiative and man’s action, cognition, conversion and trust. Thanks to His incarnation God has become audible and visible. Therefore, accompanying the pupil on the road to Emmaus should include both the verbal and visual processes starting from pupil’s inner chaos, his/her questions, problems, difficulties up to the spiritual sphere.
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Education cannot be reduced to information and should guarantee to the students and their parents the freedom of making axiological decisions and solutions. The above mentioned right is confirmed by the right of parents to raise their children according to their own conceptions. In the contemporary chaos of values and principles of education the Catholic education remains a topical, interesting and important proposal for school.
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The article refers to the concept of force in Poland lessons of religion, which is neither catechesis, although the work of catechesis in part, or religious studies lesson, though knowledge about religion provides. It tries to answer the following questions: What are the basic determinants of the concept of school religion classes? What is the concept of school religion classes in Poland? What are the opportunities and threats of this concept of religion classes?
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Lack of parish religious education in Poland should be seen as a failure that is now bringing negative consequences. It is already a common belief, even among those who had originally been staunch advocates of the catechesis, that the so called religious education in schools has not brought the expected results. It has not become an effective element or means of development of faith among the younger generation of Poles. If it somehow manages to be successful it is to a negligible extent.Lack of religious education in parishes renders it impossible to fully form an adult, in particular while taking up and bringing into fruition the family catechesis. Furthermore, it goes without saying that young generations cannot be competently educated the Christian way without the input from their families. Understandably, adult catechesis will not become a panacea for the educational accomplishment of adults and children as well as the young people. Nevertheless, the presence of catechesis considerably increases the chances of more effective impact on education of children and young people alike.Only the parish catechesis is able to ensure the creation of the comprehensive and integral program of the development of Christian life.
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Current changes in the Polish education system give rise to new challenges as well as to teaching and educational dilemmas. They also affect religious education in schools, necessitating discussions and catechetical analyses. This paper focuses on the need to develop new core curriculum for religious education, as well as new syllabuses, textbooks and teaching aids for religious instruction in kindergartens, primary and secondary schools. It indicates the need to specify the stage of school education at which students should be prepared for First Confession and First Holy Communion and for the Sacrament of Confirmation. It is considered important to support teachers of religion in developing competence required to undertake tasks resulting from the reform of the education system. The challenges identified in this way require in-depth and multifaceted reflection and discussion, involvement of competent catechists and religious instructors in solving dilemmas and designing innovative didactic and educational solutions. Teamwork directed towards supporting children and youth in their integral development and education in faith, enhanced with interdisciplinary correlation, can result in bringing forward valuable proposals for religious education in schools.
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In Germany, the youth ministry is a thematic field that is reflected in various different ways since the time of the Second Vatican Council. This paper responds to these different types of reflections and develops a few pastoral-theological accesses. The German dioceses adopted on the Synod of Würzburg (1971 to 1975) a resolution about aims and assignments of the youth ministry of the Church. In 1991 the German Conference of Bishops publishes leading guidelines for the youth ministry. The aim of both papers of the Church is to lay the foundations of a theory of the youth ministry. This theory should be of good service to the practical pastoral service. Its theological foundations include anthropological (adolescents and young adults are the subject of the youth ministry), ecclesiological (the pastoral service is nourished by the act of being sent, i.e. its mission) and christological (God’s work is directly performed in the lives of young people). This paper reflects about this theology in an exemplary way by discussing three cases: First, it contemplates the service of altar servers in German parishes; second, it treats the theory of the school ministry and, third and finally, it deals with the pastoral activities of a spiritual community.
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The article contains a theoretical study of the idea of the Salesian Oratory based on the quadruple metaphor of oratory as home, school, parish and backyard and empirical verification of its actual application in the educational practice of Salesians Sisters and Salesians Priests in Poland. The result of the analyses are the applications and proposals aimed at pastoral care of fidelity to the original upbringing style of Saint John Bosco, attempt to answer the signs of the times and adapting pastoral and educational activities to the needs of today’s youth.
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The publication focuses on the manipulation of today’s youth as well as of their affairs. The first area concerns multiple methods of “attracting” young people to secular culture and pseudoculture. This is caused primarily by social fashion factors. It is also a strong area of nearly complete demoralization. The second area concerns medialization of the youth. This world appears in the media as a world of “computer people” and participation in “the network”. This applies above all to Facebook. The publication refers to earlier works by Ben Mezrich and Even Baileyn. Another important element of taking control over young people today is the area of economy. The author highlights the fact, that young people enter the labour market with greater difficulties compared to the older generation. This generation is seeking for livelihood and development in their work. Changes in the area of economy are forcing young people to reject the fixed both post-Marxism, and Taylorism, since both of them are ruthless for the young people. This is mainly due to the economic manipulation to which young people are powerless.
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Since its beginnings Christianity has shown a close and direct connection with liturgy and catechesis. Cyril of Jerusalem is a privileged witness to their mutual relation in the ancient Church. The paper seeks to show the liturgical and theological depth of his catechetical heritage in four points: Cyril of Jerusalem – witness to the baptismal catechesis of the fourth century; three dimensions of the baptismal catechesis of Cyril of Jerusalem (dogmatic, moral and sacramental one); typological interpretation of the Scriptures, mystagogical catechesis of Cyril of Jerusalem and their relation with liturgy. In the conclusion we draw readers’ attention to a sacramental perspective of the Christian vision of the history of Catechesis of Cyril of Jerusalem that remains valid for contemporary Christians.
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