scholarly journals Pastoral care as the Church’s response to the phenomenon of secularization

Diacovensia ◽  
2020 ◽  
Vol 28 (1) ◽  
pp. 95-106
Author(s):  
Dariusz Lipiec
Keyword(s):  
Pastoral Care ◽  
Social Life ◽  
Religious Life ◽  
Ongoing Process ◽  
God's Word ◽  
Christian Love ◽  
Working Groups ◽  
The Common ◽  
The Church

The ongoing process of the secularization of European societies has been present for a few decades now. It is a great challenge for the Church who is trying to resist it in a variety of ways. Pastoral care, meant as the organized saving activity of the Church aimed at saving the man, is one such way. However, resisting the process of secularization is not the direct goal of pastoral care. If pastoral care is run in a proper way, it can be a powerful and meaningful tool of the Church in resisting laicization. The article presents various forms of ordinary and extraordinary pastoral care which contribute to the development of religiousness of believers and to spreading the Gospel in the common social life. The author first presents the role of ordinary pastoral care in this process. He then lists proclaiming God’s word, various forms of the cult and the ministry of Christian love as ways of reviving religious life. He also indicates the role of extraordinary pastoral care, especially the branch which aims at the cooperation with new developing working groups and other informal secular associations.

Institutionalization and Evangelization in the Argentine Church: Córdoba Under Zenón Bustos, 1905-1919

1989 ◽  
Vol 45 (3) ◽  
pp. 363-381
Author(s):  
Arthur R. Liebscher
Keyword(s):  
Twentieth Century ◽  
Pastoral Care ◽  
Catholic Church ◽  
Central City ◽  
Religious Institutions ◽  
The People ◽  
National Leadership ◽  
The Government ◽  
The Church

To the dismay of today's social progressives, the Argentine Catholic church addresses the moral situation of its people but also shies away from specific political positions or other hint of secular involvement. At the beginning of the twentieth century, the church set out to secure its place in national leadership by strengthening religious institutions and withdrawing clergy from politics. The church struggled to overcome a heritage of organizational weakness in order to promote evangelization, that is, to extend its spiritual influence within Argentina. The bishop of the central city of Córdoba, Franciscan Friar Zenón Bustos y Ferreyra (1905-1925), reinforced pastoral care, catechesis, and education. After 1912, as politics became more heated, Bustos insisted that priests abstain from partisan activities and dedicate themselves to ministry. The church casts itself in the role of national guardian, not of the government, but of the faith and morals of the people.

The Role of the Christian Church in Combating 21st Century Racism

2021 ◽  
Vol 31 (1) ◽  
pp. 219-231
Author(s):  
Clara M. Austin Iwuoha ◽  
Keyword(s):  
21St Century ◽  
Historical Context ◽  
Christian Church ◽  
God's Word ◽  
The World ◽  
Racial Harmony ◽  
Race And Religion ◽  
The Church

The demons of racism, bigotry, and prejudice found in society at large are also found in the Christian Church. Despite the very nature of Christianity that calls on Christians to be a counter voice in the world against evil, many have capitulated to various strains of racism. Some Christian denominations have begun to explore racism in the Church and have developed responses to addressing the issues in both the Church and the world. This article examines the historical context of race and religion in the Christian Church, and addresses the current efforts of some Christian denominations to become proactive in the struggle against racism. Jesus, in His Word, calls believers to pursue peace and oneness. The paper holds that racial harmony and racial unity are possible, but there are many false, old and d beliefs that will have to be crushed under the hammer of God's Word in order to get to a place of real peace.

scholarly journals Jan Chryzostom objaśnia "Hymn o miłości" [1Kor 13] (In I Epistolam ad Corinthios hom. 33-34)

Vox Patrum ◽  
2008 ◽  
Vol 52 (1) ◽  
pp. 291-315
Author(s):  
Jan Iluk
Keyword(s):  
Roman Empire ◽  
Church Fathers ◽  
The Road ◽  
Shortest Route ◽  
John Chrysostom ◽  
Christian Love ◽  
The Times ◽  
Autumn And Winter ◽  
The Church

In 1CorHom, edited in the autumn and winter of 392 and 393 AD, John Chrysostom found a natural opportunity to return to his numerous utterances on the role of love in the lives of people. Obviously, the opportunity was the 13“ chapter of this Letter - The Song of Love. Among his works, we will find a few more smali works which were created with the intention of outlining the Christian ideał of love. Many of the contemporary monographs which were devoted to the ancient understanding of Christian „love” have the phrase „Eros and Agape” in their titles. In contemporary languages, this arrangement extends between sex and love. Both in the times of the Church Fathers (the 4th century AD) and currently, the distance between sex and love is measured by feelings, States and actions which are morę or less refined and noble. The awareness of the existence of many stops over this distance leads to the conviction that our lives are a search for the road to Agape. As many people are looking not so much for a shortcut but for a shorter route, John Chrysostom, like other Church Fathers, declared: the shortest route, because it is the most appropriate for this aim, is to live according to the Christian virtues that have been accumulated by the Christian politeia. There are to be found the fewest torments and disenchantments, although there are sacrifices. Evangelical politeia, the chosen and those who have been brought there will find love) - as a State of existence. In the earthly dimension, however, love appears as a causative force only in the circle of the Christian politeia. Obviously, just as in the heavenly politeia, the Christian politeia on earth is an open circle for everyone. As Chrysostom’s listeners and readers were not only Christians (in the multi-cultural East of the Roman Empire), and as the background of the principles presented in the homilies was the everyday life and customs of the Romans of the time, the ideał - dyam] - was placed by him in the context of diverse imperfections in the rangę and form of the feelings exhibited, which up to this day we still also cali love. It is true that love has morę than one name. By introducing the motif of love - into deliberations on the subject of the Christian politeia, John Chrysostom finds and indicates to the faithful the central force that shaped the ancient Church. This motif fills in the vision of the Heavenly Kingdom, explains to Christians the sense of life that is appropriate to them in the Roman community and explains the principles of organised life within the boundaries of the Church. It can come as no surprise that the result of such a narrative was Chrysostonfs conviction that love is „rationed”: Jews, pagans, Hellenes and heretics were deprived of it. In Chrysostonfs imagination, the Christian politeia has an earthly and a heavenly dimension. In the heavenly politeia, also called by him Chrisfs, the Lord’s or the

scholarly journals Pastoral care and the agony of female singleness in the African christian context

2010 ◽  
Vol 44 (3/4) ◽  
Author(s):  
M.E. Baloyi
Keyword(s):  
Pastoral Care ◽  
Family Life ◽  
Self Esteem ◽  
Marriage And Family ◽  
Never Married ◽  
Community Or ◽  
Church And Society ◽  
Programme Of Care ◽  
The Church

In our society the norm is thatevery adult should get married one day. This could imply thatunmarried people do not feel welcome either in the community or the church. They may feel neglected or even like outcasts. It is a pity that the church, which also finds itself within the community, is composed of people who still continue to havethe kind of attitude that excludes singles, even inside church circles. While churches run programmes that have a strong emphasis on marriage and family life, nothing is being doneto address singleness and its related problems. As a result, singles often regard themselves as unimportant and worthless. This article is aimed at un-covering the role of the church through its leadership (pastors in particular) to assist and helpto redeem the damaged image and self-esteem that singles may have in their respective communities and churches. The article focuses on singles in the African church and society. It is crucial that a church programme of care and counselling be structured in order to minister to persons who are separated, divorced, widowed or never married for whatever reason.

The Role of Exorcism in Clinical Practice and Pastoral Care

1989 ◽  
Vol 17 (2) ◽  
pp. 121-131 ◽  
Author(s):  
Sydney H.T. Page
Keyword(s):  
Clinical Practice ◽  
Pastoral Care ◽  
New Testament ◽  
World View ◽  
Beliefs And Practices ◽  
The New Testament ◽  
The Church ◽  
Valid Form

This article contends that there is a legitimate place for exorcism in the church today, but urges caution in its use. It begins with a survey of biblical, theological, historical, and practical considerations which favor the recognition of exorcism as a valid form of ministry. It then examines claims that the teaching and practice of Jesus are not normative because (a) his knowledge was limited by the incarnation, (b) he consciously accommodated himself to a prescientific world view, (c) exorcism is not mentioned in the New Testament epistles, and (d) genuine possession was limited to the ministry of Jesus. The next section discusses the following difficulties inherent in the ministry of exorcism: (a) the diagnosis of cases where exorcism is appropriate, (b) the risk of aggravating the condition of a disturbed person, and (c) the tendency to develop beliefs and practices which lack biblical support. Some guidelines for the practice of exorcism conclude the article.

scholarly journals Church and Society. The Role of Religious Journals in the Difusion of the Biblical Element within the Historical Banat area. 1867-1918

2020 ◽  
Vol 6 (2) ◽  
pp. 353-358
Author(s):  
Alin Cristian Scridon
Keyword(s):  
Religious Life ◽  
Christian Spirituality ◽  
Church And Society ◽  
The Media ◽  
Romanian Orthodox ◽  
The Church

The church press published important documents regarding the religious life  of Romanians from Transylvania and Banat. This publication also included details regarding the religious life of the school from Banat. The Biserica şi Şcoala magazinewas published in the western historical Banat, in Arad. This was possible due to the fact that Timisoara, the most important city in Banat, had a Romanian Orthodox Deanery that was dependent on the Diocese of Arad, before the establishment of the Diocese of Timisoara in 1939.The Caransebes Diocese’ magazine Foaia Diecezană (The Diocesan Sheet) provided the clergy and the faithful with information on Christian spirituality. Along the aforementioned magazines, there were a few newspapers which have enriched this field's literature. Based on those covered by the study, we find that the media made an overwhelming contribution to the dissemination of the biblical information during that particular period of time.

scholarly journals The diversity of manifestations of the social service of religious communities

2008 ◽  
pp. 70-77
Author(s):  
N. Gavrilova
Keyword(s):  
Social Service ◽  
Social Life ◽  
Social Issues ◽  
Social Institution ◽  
Religious Communities ◽  
Spiritual Values ◽  
Relevant Today ◽  
The Social ◽  
The Church

The activities of religious organizations are aimed primarily at augmenting spiritual values, but are also relevant to the needs of a person's social life. For many centuries, social issues have been important, and they remain relevant today. Right now, they are receiving special attention, because the level of social life in Ukraine is not the best. In this case, the role of the Church as a social institution is ancillary to the healing of society.

Irenaeus and Origen

2018 ◽  
Author(s):  
Brian E. Daley, SJ
Keyword(s):  
Hebrew Bible ◽  
The Body ◽  
Material World ◽  
Son Of God ◽  
God's Word ◽  
Origen Of Alexandria ◽  
In Christ ◽  
Providence Of God ◽  
The Church

Irenaeus wrote his two extant works chiefly to distinguish right faith from the various contemporary forms of “Gnostic” Christianity, which challenged the goodness and relevance of the material world, the body, and human institutions, promising instead secret, deeper knowledge of salvation in Christ that was available only to an elite. In response, Irenaeus affirmed the unity and constant providence of God in history, the narrative and doctrinal unity of the Hebrew Bible and the chief Christian documents, the personal unity of Christ as Son of God and son of Mary, and the worldwide unity of the church and its tradition of teaching. Origen of Alexandria also focused his efforts on correcting Gnostic understandings. The role of Christ, as God’s Word made flesh, is the heart of human redemption, revealing in his own biblical “titles” his identity as mediator between the unknowable Father and a straying humanity.

scholarly journals Problematyka wychowania społecznego w posoborowym nauczaniu Kościoła

2006 ◽  
Vol 4 (1) ◽  
pp. 475-489
Author(s):  
Stanisław Dziekoński
Keyword(s):  
Social Life ◽  
Human Life ◽  
Social Education ◽  
Primary Role ◽  
Important Place ◽  
Vatican Council ◽  
Integral Education ◽  
Gradual Introduction ◽  
The Church

The issue of social education has an important place in the teaching of the Church. In the pronouncements of the II Vatican Council the need for the formation of the basis of the constructive and responsible participation of children in social life has been noted. Such directions of education have been developed in the teaching after the Council. Even more strongly has it been underlined that the integral education of man demands formation towards the essential values of human life and a gradual introduction of children to responsibility for the formation of the civilization of love in the contemporary world.A large part of the pronouncements of the Church and of the Popes must be seen as the reaction to the changes taking place in the world. But, independently from the period of history, the Church has always underlined the irreplaceable and primary role of the family in the personal-social education of the child.

scholarly journals Jesus Kristus-Guds Ord

1977 ◽  
Vol 30 (1) ◽  
pp. 10-36
Author(s):  
Ebbe Fibiger
Keyword(s):  
Jesus Christ ◽  
Major Elements ◽  
Lord's Prayer ◽  
Word Play ◽  
God's Word ◽  
Questions And Answers ◽  
The Common ◽  
The Church ◽  
Concrete Words

Jesus Christ - God's Wordby Ebbe FibigerOne of the most characteristic traits in Grundtvig’s ministry as preacher and hymn-writer is his use of the expression “God’s Word” as a name for Christ. God created the world through the Word. He let the Word dwell among people through Jesus Christ, and He creates what is now amongst us through the Word. Creation and Redemption through the Word - these are the major elements in Grundtvig’s theology. The place where Redemption occurs is the Church. It is here that Jesus is born and resurrected in the Word.This theology links up with Grundtvig’s use, from 1823 onwards, of the expression, “The Word is Life and Spirit”. This means at least two things: that the Word as the Word of Life triumphs over death (that is, the death of man); and that the Word as Spirit brings God’s Kingdom closer through the Church.However, it is Jesus’ concrete Words that have the quality of being “Life and Spirit”. Grundtvig fastens on the imperatives with which Jesus makes things happen. For example, ‘effata’, (be opened) to the deaf and dumb man (Mark 7:34), ‘Weep not’ to the widow of Nain (Luke 7:13) and ‘Peace’ to the disciples after the resurrection (e.g. John 20:21). With these words Jesus acts from power. This power is felt most powerfully, however, in the words of the rituals: in the questions and answers of the creed, in the words of baptism, in the Lord’s Prayer and the blessing of peace at baptism, and in the words of the Eucharist. There are similarities but also differences between the ritual words and the non-ritual. The common link is that in particular the Words are a means of power, but whereas the Words of the Eucharist and baptism take effect with no conditions attached, the Words heard in the rest of the Church’s witness only take effect on condition that the human heart believes. We can learn from Grundtvig not to say “only the Word”. His theology of the Word puts a capital W on the word, for the theology of the Word is not just word-play.

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