scholarly journals Participation in the “Synodal Way”: A Few Comments in the Light of Karol Wojtyła’s Theory of Participation

2021 ◽  
Vol 7 (2) ◽  
pp. 1-15
Author(s):  
Tomasz Gałkowski

Announcing in the German Church the so called synodal way provoked discussions concerning the participation and joint responsibility of all the faithful in the implementation of the Church mission, especially with regard to exercising power and making binding decisions. The aim of the presented reflections (comments) is to look at the discussion in the light of the theory of participation, analysed by Karol Wojtyła in his work The Acting Person. The co-existence of the community of action and the personal value of the act and experiencing as one`s own jointly made decisions may set the direction for new paradigms of exploring sensus fidei.

2021 ◽  
Vol 2 (Issue 3) ◽  
pp. 211-218
Author(s):  
Jeremiah Theophilo Izungo ◽  
Mussa S. Muneja

This study sought to establish the linkage between stewardship and discipleship in the context of Kwamrombo SDA Church in Arusha City, using 20 church members as participants. Data was collected through face-to-face interviews and the thematic approach was employed in analysis. The study holds that in order to resolve the discipleship and stewardship issues in the Kwamrombo church, members need to make decisions to equally support the church through discipleship and stewardship. If couples plan their finances together, they will be more likely to remind each other on the importance returning tithe and giving offering faithfully. They will also be of help to their children and other church members. Church programs need be conducted in a holistic approach by encompassing both spiritual and economic empowerment aspects including entrepreneurship and personal financial management. There is need for intentional discipleship program that will enable the church members to know their God given responsibilities as Disciples of Christ. Church pastors and church leaders need to launch stewardship programs that will include faithfully receiving the word of God in their lives and living in harmony with the word. This will motivate members to return tithe, give offerings and participate in discipleship programs effectively.


Kurios ◽  
2020 ◽  
Vol 4 (2) ◽  
Author(s):  
Nike Sadi Pampang

Teacher modeling in carrying out church mission is very important. The teacher as a spiritual leader is crucial for success or failure ministry in spiritual educational, as well as education in all life fields. All educational institutions require theachers not only to be good at teaching but also as role models, as well as in Sundy school education in the church there needs to be a model teacher. The Gospel of Matthew gives an example that Jesus is the example of creative teacher. Specially the verb of didasko (teaching) with various forms used nine times to describe the activity of Jesus as a teacher. The activity of Jesus is more often informed by the word teaching (didasko = teaching) rather than the verb of preaching (kerusso = preaching). That Is why Jesus called the Teacher as a creative teacher, the teaching methods used by Jesus are not monotonous but varies according to the place, circumstance and needs of His students or listeners. The purpose of this research is to describe the example of Jesus as a teacher according to Matthew, to describe the extent of the exemplary teachers of Sunday School of the GPdI “Bethesda” Merauke Papua to recommend the application of Jesus example as a teacher based on the Gospel of Matthew for Sunday School teachers in the GPdi Church. This research uses a qualitative approach; research paradigm, theological phenomenology, because it uses the interpretation of the text in the context of the Gospel of Matthew as a theoretical basis. Data source from 44 participants of Sunday School teachers in GPdI “Bethesda” Merauke. Methods and techniques of collecting interview data. Data analysis using the theory of Miles and Huberman. Conclusion: The Gospel of Matthew shows Jesus as the best teacher and can be emulated by all Sunday School teachers, example: in terms of His caling to receive a vision to serve, carry out a mission as a teacher, understand His purpose to serve in His personality is characterized, have integrity, charismatic, to be responsible, positive thinking, have ethos, nice worl, confidence, extensive knowledge, pull yourself together. In His spirituality includes centering on God, living in prayer, living righteously, living holy. In the professionalism of His ministry that is focused on goals and tasks, understanding children’s psychology, mastering teaching materials, skillful planning, skillful carrying out, skillful evaluating, skillful assessing as a communicator, as a facilitator. Having the ability to serve children is a thing, very important and can not be ignored because children are. The assets of the church and the next generation of God’s church. Therefore the role of a teacher in serving Sunday School children must be an important concern in a pastoral hearing, because church leaders and teachers have a great responsibility for the growth of faith in Sunday School children.


2009 ◽  
Vol 52 (3-4) ◽  
pp. 69-90
Author(s):  
Arkadiusz Domaszk

The catechistic instruction fulfils an important part in the mission of the Church, among other things that serves to the initiation to the Christian and stable its education into the faith. This thought of the Church undertook the Neocatechumenal Way which came to life in the sixties of the XX Century and is still present in many countries and dioceses. To the development of neocatechumenal communities accompanied the interest of the Magisterium of the Church. The meaning Neocatechumenal Way is especially important on the catechistic field. The educated model of the formation, links back to ancient catechumenat, is useful and fruitful in the gradual and general Christian education and in the evangelization of the present world. The Statutes Neocatechumenal Way, confirmed finally in 2008, possesses also a legal importance. The practice this Way became consequently recognized by the Church. Also an important event was the acknowledgement of the public legal personality of the Neocatechumenal Way. From here the Way enrolls into the realization of the church mission. A consequence of these events is among other things, the adaptation of the liturgy performed in neocatechumenal communities to liturgical rules. Current attempts of defining – what is Neocatechumenal Way in the Church, do not give an univocal answer. This is not one of the church associations, nor other typical ecclesiastical structure. It seems that this is the completely new church formula (in the process of the formation itself) which couldn’t be attributed to until now that is recognized. Christians’ charisma and the attendance of the Saint Spirit produce in the church new practical forms, and simultaneously legal. So understood plurality of ways and the wealth of the Christian life existed in the history. The church recognized the new charisma, also at present and the Magisterium of the Catholic Church accompanies the Neocatechumenal Way.


2012 ◽  
Vol 33 (1) ◽  
Author(s):  
Kalemba Mwambazambi

The Church mission relative to socio-political issues in Francophone Africa requires a paradigm shift in both practice and teaching. To revitalise the Christian mission and pave the way for the positive transformation of Francophone Africa, a method review and mission strategy is relevant. The Church�s mission is to create disciples, to evangelise people, bring them to a deeper faith, promote truth, justice, peace, reconciliation, reconstruction, development and defend the poor and oppressed. Thus, people should always be central to the Church�s commitment regarding evangelism and social advancement. This article has provided a missiological overview of the Christian mission to gain a better understanding of the role of the Church in Francophone Africa today.


Orthodoxia ◽  
2021 ◽  
pp. 160-174
Author(s):  
A. V. Shchipkov

This article offers an analysis of hybrid forms of religiousness arising from the interaction between the orthodoxy discourse and the political discursive environment. These forms are the result of attempted redirecting of the secular politics' tasks to the clergy and the church audience, that is, attempted political secularization of the Church.A precedent was the project to legitimize within the Russian Orthodox Church the so-called Maidan theology, which served as ideological accompaniment to the 2014 coup d'etat in Kiev. Since then, manifestations of political secularization have become regular.In September 2019, several dozen Orthodox priests published an open letter on the topic of the detention of street rioters during the Moscow City Duma election campaign. The letter had an emphatically political nature, as it was aimed at supporting people who were not simply seeking to state their views, but provoked the police to use force, escalating the conflict. The signatories of the appeal willingly or unwillingly joined this position, which at that time and in those circumstances meant direct interference in the political conflict. They had one important thing in common: they saw their own social role outside the church as more important than their servitude at church.The synthesis of Christian preaching and political propaganda is formed by stealing the language (in the sense established by Roland Barthes) of the Orthodox thought and is, therefore, doomed to create a hybrid, internally contradictory narrative that has nothing to do with authentic Christianity. This phenomenon can be characterized as the hijacking of the language of Christian preaching and the transfer of its sacred function into the sphere of the political. The most important task for Orthodox Christians is to purify, authenticate and naturalize the language of church mission, separating it from the influence of pseudo-Christian stylizations of secular politics and ideology.


2019 ◽  
Vol 1 (2) ◽  
pp. 174-182
Author(s):  
Rahmat Kristiono

This paper describes the correlation of bonus demographics with church mission services among young people. The demographic bonus is assumed to be an opportunity for gospel outreach or preaching which has a significant influence on the growth of the church among young people. In the context of the church's mission service, the demographic bonus has not been optimally optimized by the church, especially to place millennials on the mission objectives of the church. AbstrakTulisan ini mendeskripsikan korelasi bonus demografi  dengan pelayanan misi gereja di kalangan muda-mudi. Bonus demografi diasumsikan sebagai peluang penjangkuan atau pemberitaan injil  yang membawa pengaruh signifikan bagi pertumbuhan gereja dikalangan muda-mudi. Dalam konteks pelayanan misi gereja, Bonus demografi belum dioptimalkan secara maksimal oleh gereja terutama menempatkan kaum milenial pada sasaran misi gereja.  


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