scholarly journals MOTIFS OF CHRISTIAN ETHICS IN ZACHARIAS TOPELIUS POETRY

2021 ◽  
Vol 19 (2) ◽  
pp. 43-49
Author(s):  
MARIA KAZAKOVA ◽  
STEFANIIA KHMYLOVA

The article analyzes the motifs of Christian ethics in the poetry of a Finnish poet, writer, historian, and journalist Zacharias Topelius, whose artistic world view was shaped under the influence of the ideological and aesthetic Christian tradition. The relevance of the topic is determined by the growing interest in studying the representation of the motives of Christian morality in the works of European writers, as well as by the fact that the topic has not been sufficiently studied in Russia. References to the biblical texts enable us to trace the spiritual development of Topelius’s lyrical hero into the conscious cognition of his purpose. The author identifies the dominant set of Christian motifs represented by the motifs of purification and humility of soul through suffering. It is proved that Topelius’s works form a consistently built individual author’s model of the artistic embodiment of the main provisions of Christianity.

2005 ◽  
pp. 348-357
Author(s):  
Editorial board Of the Journal

The entry of Ukraine into a new period of formation of all spheres of social, economic, political, and spiritual development, when the statehood is restored, the multifaceted revival of the Ukrainian people, the problem of national, spiritual and moral and ethical education of student youth is activated. Spiritually - the moral crisis of Ukrainian society needs urgent return to spiritual sources. Ukraine has historically been a Christian state, and a return to Christian norms of morality and ethics will help it to re-emerge and take its place among European countries. The revival of Christian morality can change society and, above all, young people need it. Therefore, we see as one of the means of spiritual revival of the nation, the introduction of an optional elective course "Fundamentals of Christian Ethics" in Ukrainian secondary schools. This subject will enable teenagers to form a Christian value system that will be guided throughout their lives.


Author(s):  
Olha Palahnyuk ◽  

In the conditions of systemic social, and at the same time personal crisis, accompanied by values relativization, the issue of searching the ways out of this state is actualized in the scientific discourse. Overcoming the crisis depends largely on a person who is able consciously to take responsibility for the actions in the living space, which is created primarily by the personal interactions. Therefore, the social responsibility problem, its formation factors, impact on personal and psychosocial maturity has become significantly relevant in the context of social psychology and at the interdisciplinary level. At the same time, the current socio-political situation in the country, accompanied by military conflict, complex processes of civil society development require an active social, civic, politically responsible position of citizens, especially young people that is socio-demographic group, which acts as a «barometer» of socio-economic and the political state of society and, despite the particular opportunities expansion for self-determination and individual development, it is experiencing spiritual devastation, selfishness, infantilism. The latter leads to the deformation of the youth normative and valuable sphere and require the specialists’ close attention. Thus, the aim of our study is a comprehensive theoretical and methodological analysis and conceptualization of Christian religious beliefs in socio-psychological and philosophical contexts as a factor in developing the social responsibility of the individual. The problem of social responsibility is closely related to the development in moral and ideological spheres of personality, an important component of which is the attitude as willingness to social activity and responsibility as a result of these actions. The social attitudes analysis identifies those related to religious spirituality and Christian morality i.e. Christian religious attitudes that express personal position, conscious state of being, active human attitude to the world in general and in particular to their self-realization. Based on a comprehensive analysis, it is determined that Christian religious attitudes in socio-psychological and worldview contexts are ideological attitudes that are the need and willingness to treat and act to people, events, phenomena, life, God considering the Christian morality based on faith and love to God and neighbour. In addition, they can / should be perceived as internal restraints: not freedom, but pseudo-freedom (permissiveness) and act as a natural law of conscience, the desire for the highest, the moral intuition of man.


AJIL Unbound ◽  
2015 ◽  
Vol 109 ◽  
pp. 132-135 ◽  
Author(s):  
Dinah Shelton

The Encyclical Letter of Pope Francis centers on an interpretation of Biblical texts that establishes human power over other creatures and the right to beneficial use of them, imposing a type of guardianship or a trust, not a right of ownership. The Pope emphasizes that message he presents is intended to be a universal one, not limited to all Catholics or even all Christians, but to “every person living on this planet.” The encyclical begins by reviewing several aspects of the present ecological crisis, then considers some principles drawn from the Judaeo-Christian tradition which can render commitment to the environment more coherent.


2003 ◽  
Vol 16 (1) ◽  
pp. 67-88
Author(s):  
Michael T. Seigel

Much theological discussion of ecology has focussed on responding to criticism such as that of Lynn White, but there are aspects of Christian tradition that need more attention: the loss of a sense of symbiotic relationship between humanity and nature, and the belief that human beings can effectively and harmlessly manipulate nature to their own ends. The viewpoint of White and many other ecological thinkers that our behaviour derives from our world-views and religiosity has set substantial portions of the environmental movement in search of a new world-view and a new religiosity. If, however, our world-views and religiosity derive, even in part, from our social structures and therefore ultimately from our behaviour, then we must also focus on changing these. The question of science then is not only whether it is sufficiently holistic but also whether it can contribute to determining appropriate behaviours and social structures. Dialogue between science and religion has already come a long way in terms of developing new world-views. It is necessary now that they work together to guide and motivate the real decisionmaking processes in politics, economics, and so forth.


Pro Ecclesia ◽  
1999 ◽  
Vol 8 (3) ◽  
pp. 374-375
Author(s):  
Nancey Murphy ◽  
Brad J. Kallenberg ◽  
Mark Thiessen Nation

Exchange ◽  
2014 ◽  
Vol 43 (1) ◽  
pp. 68-88 ◽  
Author(s):  
Johnson Kwabena Asamoah-Gyadu

Abstract The rise of African immigrant communities in the diaspora, especially in Europe and North America, have contributed significantly to the renewal of Christian presence in those contexts. There are significant numbers of the membership of African immigrant congregations who are economic migrants and whose immigration statuses have not been regularized. The average undocumented migrant lives a very difficult life due to the inability to provide authentic papers for work. This affects the lives of immigrants in several ways, including access to healthcare and education for children. In those circumstances the temptation to survive by assuming false identities is very strong. The mission of immigrant churches includes the provision of ‘protection’ for their vulnerable members who need to survive a physically precarious diaspora. That African immigrants often reinterpret their problems in terms of attacks from supernatural forces and envious witches at ‘home’ in Africa informs the approach of the leadership to care and counselling. This paper proposes to identify the pastoral problems of African immigrant Christians within the context of situation ethics and how the inability to regularize their stay in Europe and North America affects Christian morality and mission in ‘alien lands’.


2003 ◽  
Vol 59 (4) ◽  
pp. 559-582 ◽  
Author(s):  
John Wall

This article develops a Christian ethics of child-rearing that addresses the plight of children in the United States today. It seeks greater clarity on what Christians should view as child-rearing's larger meaning and purpose, as well as the responsibilities this meaning and purpose impose on parents, communities, churches, and the state. The article first explores three major but quite distinct models of child-rearing ethics in the Christian tradition—those of Thomas Aquinas, John Calvin, and Friedrich Schleiermacher—and then proposes a new “critical covenant” that appropriates these traditions, in conjunction with feminist and liberationist critiques, into a publicly meaningful Christian ethics of child-rearing for today.


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