scholarly journals Christian Ethics Course: The Non-denominational Aspect

2009 ◽  
pp. 92-96
Author(s):  
Iryna Bulyha
Keyword(s):  
Christian Ethics ◽  
Seventh Day Adventist ◽  
Spiritual Education ◽  
Freedom Of Conscience ◽  
Training Course ◽  
Protestant Churches ◽  
Ethics Course ◽  
Experimental Introduction ◽  
The Creation ◽  
Catholic Churches

The problem of teaching the course "Christian Ethics" in the Ukrainian school is one of the most debatable in the educational, scientific and religious environment. Immediately with the experimental introduction of the training course in 1992, this issue has become publicly relevant and is still at the center of controversy, despite its legislative clarity. The Orthodox and Greek Catholic Churches of Ukraine actively insist on their presence in mainstream schools and do not see (or do not want to see) alternatives. While Protestant churches, especially the small ones, want only one, so that they do not interfere with the creation of their church schools, both for teaching and for spiritual education. For example, the Seventh-day Adventist Church believes that in a multi-denominational state, state and spiritual education should be separated. Moreover, the experience of teaching so-called Christian ethics demonstrates that it violates the principle of freedom of conscience, since theology cannot be super-denominational, unrelated to a particular church.

Uzbekistan

2019 ◽  
pp. 52-60
Author(s):  
Feruza Krason
Keyword(s):  
Soviet Union ◽  
Ethnic Groups ◽  
Daily Life ◽  
Roman Catholic ◽  
Freedom Of Conscience ◽  
Protestant Churches ◽  
Imperial Russia ◽  
The Soviet Union ◽  
Catholic Churches ◽  
The Church

85% of the population of Uzbekistan are Uzbeks, while the rest are Russians, Tajiks, Kazakhs and other smaller ethnic groups. Uzbekistan declares freedom of conscience but government and society are intolerant of any Uzbek who chooses Christ over Islam and any person deemed too religious is monitored carefully. The fall of the Soviet Union brought confusion as many returned to Islam, ‘the religion of their fathers.’ Christianity has been considered a ‘Russian’ religion in Uzbekistan, due to the presence of ROC and Protestant churches via imperial Russia. There are five Roman Catholic churches throughout Uzbekistan. The current Evangelical movement was seeded by Mennonites, the forced exile of Molokans, the preaching of the English philanthropist Granville Augustus William Waldegrave and by the perseverance of the Russian Baptists. Missionaries came to teach and work as doctors, and to teach business while South Koreans came as missionaries to “local” Koreans in the country. Whereas the number of ethnic Uzbek Christians was only about 100 in 1994, some estimates suggest 10,000 ethnic Uzbek Christians today. Still, Uzbek Christians face difficulties and ostracism in daily life. Nevertheless, the Uzbek Church is quite active in evangelism and the growth of the Church has been exponential.

scholarly journals Experience teaching Christian ethics in a secular school

2005 ◽  
pp. 305-312
Author(s):  
T. Sannikova
Keyword(s):  
Secondary School ◽  
Human Life ◽  
Christian Ethics ◽  
Spiritual Education ◽  
Experience Teaching ◽  
Moral Crisis ◽  
Good And Evil ◽  
The Ideal

The spiritual and moral crisis in society, which is a sign of the loss of clear ideas about good and evil, when the ideal of a person becomes "successful in human life" and no matter how successful it becomes, when moral laws and human life are worthless, needs urgent return to spiritual sources. As one of the means of spiritual education of adolescents, a Christian ethics elective was introduced at the secondary school №26 in Odessa.

scholarly journals Interfaith difficulties in implementing Christian ethics in school education

2005 ◽  
pp. 105-107
Author(s):  
P. Ganulych
Keyword(s):  
Christian Ethics ◽  
School Education ◽  
Seventh Day Adventist ◽  
Religious Ethics ◽  
Church Members

The arrival of democracy in Ukraine in the 1990s was regarded by Christians as special opportunities in the development of spirituality. Church members, pastors, presbyters went to school and began to teach kindness, talk about God, and lay the foundations of religious ethics. All denominations participated in it. Who is more, who is less, but each did as he saw fit. The Seventh-day Adventist Church also participated in this. An extensive network of teachers, their training, and special textbooks were introduced. There were sponsors who supported this ministry financially. All this was done in a semi-legal manner, based on personal contacts.

scholarly journals ETHICS IN MEDICAL EDUCATION (оn the 85th anniversary of the Volgograd State Medical University)

Bioethics ◽  
2020 ◽  
Vol 25 (1) ◽  
pp. 3-4
Author(s):  
N. N. Sedova ◽  
Keyword(s):  
Medical Education ◽  
Training Course ◽  
Anniversary Issue ◽  
History Of ◽  
The Creation ◽  
Medical University

The article traces the forty-year history of the establishment of the Bioethics training course at the Volgograd State Medical University, which turns 85 this year. It is told about those who played a major role in the development of bioethics as a training course, what difficulties and successes were along this path. The logic of the institutionalization of bioethics through the creation of ethical examination procedures is traced. Actual problems of bioethics, as well as ongoing bioethical activities are not covered and are not called, since the materials of the anniversary issue of the journal are devoted to them.

scholarly journals Reflections on the Concept of the Optional Course in Christian Ethics

2005 ◽  
pp. 85-88
Author(s):  
V. Malahov
Keyword(s):  
General Principle ◽  
World View ◽  
Christian Ethics ◽  
The Other ◽  
Middle Classes ◽  
Ethical Education ◽  
Ethics Course ◽  
Ethics Courses

The introduction of ethics courses in the middle classes of the school in the present circumstances seems to be useful and important. Since the ideological neutral ethics course, which would not boil down to purely formal, spiritual, meaningless norms, is difficult to imagine now, the idea of ​​a system of electives that, in their totality, would realize the task of ethical education on the basis of world-view pluralism, naturally arises. The general principle behind this approach can be formulated as an affirmation of the ethical education obligation in general through the optionality (hence the variability) of the specific courses offered. At the same time, the choice for each family must be real. A student who chooses such an elective will not be required to take any of the other similarly offered ethics courses

scholarly journals Address of the Atheist Forum to the President of Ukraine and the Minister of Education on the introduction of the Christian Ethics course into public schools

2005 ◽  
pp. 133-136
Author(s):  
Editorial board Of the Journal
Keyword(s):  
Public Schools ◽  
Christian Ethics ◽  
Ethics Course

Ми, громадяни України, які за своїми світоглядними переконаннями є атеїстами, або ж відкрито не відносимо себе до жодної релігійної конфесії, глибоко стурбовані намірами Міністерства освіти та науки з 1 вересня цього року ввести в шкільний курс предмет «Етика віри». В своєму неприйнятті цього заходу ми виходимо з таких аргументів

The Dead Are Dead/Ancestors Never Die: Migrants, Rural Linkages, and Religious Change in Northeastern Madagascar

2020 ◽  
Vol 48 (4) ◽  
pp. 347-375
Author(s):  
Laura M. Tilghman
Keyword(s):  
Quantitative Analysis ◽  
Church Leaders ◽  
Religious Change ◽  
Family Conflicts ◽  
Protestant Churches ◽  
Rural Family ◽  
The Face ◽  
The Dead ◽  
Catholic Churches ◽  
Christian Beliefs

Abstract This manuscript explores the dynamic between religion and rural-urban linkages in northeastern Madagascar. I find that church leaders have coalesced around two competing narratives of ancestors. Catholic churches see some types of migrant linkages (e.g., burial in the rural family tomb and participation in rural ancestral rituals) as being in line with Christian beliefs, while Protestant churches see these same activities as morally questionable or potentially satanic. To some degree Protestant migrants exert agency in the face of these religious teachings, and do not view their religion as an impediment to maintaining rural connections. However, quantitative analysis of rural-urban linkage behavior over a twelve-month period shows that Protestants have weaker rural ties compared to Catholics, even for behaviors that are not the focus of religious prohibitions. I offer several explanations for this finding. Protestant migrants are less motivated to invest in all types of rural linkages due to family conflicts after conversion, uncertainty about burial in the rural family tomb, reduced opportunities to develop affective ties with kin, and economic motivations to reduce rural demands on their urban wages.

Protestant Worship Today

1986 ◽  
Vol 43 (1) ◽  
pp. 63-74
Author(s):  
Fred R. Anderson
Keyword(s):  
Jesus Christ ◽  
Roman Catholic ◽  
Protestant Churches ◽  
Liturgical Renewal ◽  
Catholic Churches

“It is not unusual to find cities where Protestant churches of varying demoninations as well as Roman Catholic churches are using the same lessons in worship. As these Christians interact and converse in their day-to-day lives, they are discovering a unity in their worship that transcends historic boundaries and divisions, a unity of commitment to the centrality of Jesus Christ as witnessed to in Scripture. … Those responsible for liturgical renewal are asking two questions: ‘Is it Christian?’ and ‘Is it equipping the saints for their ministry?’ These are the questions by which worship reforms should be evaluated.”

Gemeinsame Erklärungen der katholischen und evangelischen Kirche zur Ethik

2001 ◽  
Vol 45 (1) ◽  
pp. 121-134
Author(s):  
Hartmut Kreß
Keyword(s):  
Catholic Church ◽  
Freedom Of Conscience ◽  
Moral Issues ◽  
Protestant Church ◽  
The Future ◽  
Theological Differences ◽  
Catholic Churches ◽  
The Church ◽  
The Catholic Church ◽  
Church Doctrine

Abstract The joint declarations of the Protestant and Catholic Churches concerning ethical questions express the ecumenical progress achieved so far. However, the present ecumenical tension is obvious in issues conceming the understanding of the church, doctrine, and freedom of conscience. The Catholic Church has recently laid a greater emphasis on the hierarchical, authoritative and binding character of ecclesiastical doctrine in moral issues as weiL For the Protestant Church and theology however freedom of conscience is fundamental. In spite of these theological differences the significance of joint declarations for the future must be emphasized. The arguments of Catholic and Protestant ethics can complement each other in joint declarations. The joint declarations reach !arger parts of today's society than texts worded by only one Church.

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