Journal articles on the topic 'Church group work with children'
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1
Wanimbo, Rahel. "PUSAT PELATIHAN PEMUDA DAN PENDIDIKAN ANAK (SEKOLAH MINGGU) GEREJA BETHEL INDONESIA KOTA GORONTALO." Jurnal Teknik Sipil, Arsitek, Perencanaan Wilayah (J-TSIAP) 1, no. 1 (January 28, 2022): 50–61. http://dx.doi.org/10.37971/j-tsiap.v1i1.52.
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This study aims to design and design a youth training center and children's education at Bethel Indonesia church in Gorontalo City using a psychological architectural approach. Each of these Christian denominations has its own church. One of them in the province of Gorontalo is the Indonesian Bethel Church (GBI), a Protestant Christian church group or synod in Indonesia. As a place of worship, Bethel Church Indonesia (GBI) needs physical facilities that can accommodate all the congregation's worship activities that require peace in achieving solemn worship with God and can accommodate other spiritual activities of all age groups including youth and children designing a youth training center and the education of Bethel church children can become a forum for the needs of Christians in Gorontalo district. The location of the Bethel Indonesia church's youth and education training center, Gorontalo district, is on Jl. Idris Dunggio, Kayu Merah village, Limboto sub-district, with an area of ±4.3 ha. The site has several potential advantages, including the location of the site adjacent to Christian worship facilities, Limboto towers of majesty park, government center, education center and residents' homes. Emphasizing the relationship between user behavior and the environment while in a building will create beauty in a work, focusing on aspects of human psychology in architecture that affect vision: Shape of space, Lighting and Color.
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Sommerville, C. John. "Puritan Humor, or Entertainment, for Children." Albion 21, no. 2 (1989): 227–47. http://dx.doi.org/10.2307/4049927.
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When Keith Thomas wrote “The Place of Laughter in Tudor and Stuart England,” he could not ignore the so-called Marprelate Tracts, which are famous lampoons on Queen Elizabeth's bishops. But they are a problem, because they are examples of what can only be termed Puritan humor. No one yet has described them as the work of a “funny Puritan.” Those words repel each other. So we usually say they were the work of a “Puritan sympathizer.” Funny Puritans don't exist, almost by definition. Professor Thomas searched for an acceptable expression and finally dismissed the episode—seven pamphlets which have been called “The best prose satires of Elizabeth's reign”—as “bizarre.” In his view, then, it is all simply inexplicable, and he hastens to assure readers that “not only the Church but also its Puritan opponents condemned Martin [the pseudonymous “Martin Marprelate”] for treating the matter with such levity.” Here we have the Puritans we know and love, the ones whom H. L. Mencken defined as those who live with the haunting fear that someone, somewhere may be happy.But English Puritan literature for children reveals other anomalies in this characterization. Puritans and (after 1660) “Dissenters” wrote a great deal for children, more than any other group in the sixteenth and seventeenth centuries. Most of it is tedious if not downright grim, including some of their attempts at humor. But much of it was intended to give pleasure. The purpose of this article is to look into the strangely neglected subject of Puritan humor through the prism of their works for the entertainment of children.
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Tadung, Frieska Putrima, and Elsye Esterina Londo. "PENDAMPINGAN PASTORAL BAGI ANAK JALANAN." POIMEN Jurnal Pastoral Konseling 3, no. 1 (June 30, 2022): 112–31. http://dx.doi.org/10.51667/pjpk.v3i1.944.
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Basically, street children are a group of children who face a lot of problems. Street children are children who are forced into existence by a situation (economic factors, harmony, family, criminality, and so on) that he himself does not want so as to make himself have to maintain his existence as an adult human to continue living by working anything, anywhere, and anytime they can. One of the factors that cause the emergence of street children is economic problems or parents encouraging children to work for reasons to help the family economy, etc. This researcher saw the need for a pastoral counseling service in providing assistance to street children. This study used descriptive qualitative that seeks to describe a social symptom. Pastoral care is a solid foundation for the understanding of pastoral counseling. Pastoral care is a dimension of the church that needs to be done considering that throughout the span of life, the people will not be separated from unexpected crises or problems. Assistance or accompanying is an activity that can help the conseli.
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Nainggolan, Jhon Piter, and Yunardi Kristian Zega. "Konsep Kelompok Sel Sebagai Revitalisasi Pendidikan Agama Kristen Dalam Gereja." TELEIOS: Jurnal Teologi dan Pendidikan Agama Kristen 1, no. 1 (June 23, 2021): 15–29. http://dx.doi.org/10.53674/teleios.v1i1.24.
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AbstrakKelompok sel di gereja terhadap anak, remaja/pemuda, serta orangtua bertujuan untuk mengajar dan memperlengkapi pelayanan gereja sehingga terjadi multiplikasi. Kelompok sel harus diawali dengan melayani Tuhan, berdoa, dan berada dalam sebuah kesatuan. Kelompok sel merupakan kelompok kecil yang tidak lebih dari 12 orang untuk bertemu secara teratur sebagai sarana agar tiap anggota dapat mempelajari firman Tuhan dan membagikan pengalaman hidup dalam suasana persaudaraan yang akrab dan menyenangkan untuk bertumbuh pada pengenalan akan Yesus Kristus. Perlu adanya kegiatan kelompok sel di gereja karena ibadah yang dilaksanakan pada hari minggu, umumnya tidak akan dapat memenuhi kebutuhan tersebut karena ibadah hari minggu hanya komunikasi satu arah. Oleh karena itu, penulis dalam artikel ini bertujuan untuk menjelaskan bagaimana prinsip kelompok sel sebagai revitalisasi pendidikan agama Kristen di gereja kepada setiap anggota jemaat. Hasil dari penelitian ini adalah kelompok sel dapat menjadi salah satu metode yang ampuh bagi gereja untuk mencapai penyempurnaan orang-orang kudus dalam pekerjaan/pelayanan Tuhan (Ef. 4:13). Kata Kunci: Gereja; Kelompok Sel; Pendidikan Agama Kristen; Revitalisasi AbstractCell groups in the church for children, youth/youth, and parents aim to teach and equip church services so that multiplication occurs. The cell group must begin with serving God, praying, and being in oneness. Cell groups are small groups of no more than 12 people to meet regularly as a means so that each member can study God's word and share life experiences in a close and pleasant brotherly atmosphere to grow in the knowledge of Jesus Christ. There is a need for cell group activities in the church because worship held on Sundays, generally will not be able to meet these needs because Sunday worship is only one-way communication. Therefore, the author in this article aims to explain how the principle of cell groups as a revitalization of Christian religious education in the church to every member of the congregation. The result of this research is that cell groups can be a powerful method for the church to achieve the perfection of the saints in God's work/service (Eph. 4:13). Keywords: Church; Cell Groups; Christian education; Revitalization
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Szczepańczyk, Wiktoria Renata. "Eucharystyczny wymiar życia i działalności sióstr karmelitanek Dzieciątka Jezus w latach 1921–1990. Część 2: Wpływ pobożności eucharystycznej na działalność Zgromadzenia." Textus et Studia, no. 4(28) (February 10, 2022): 85–100. http://dx.doi.org/10.15633/tes.07404.
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The Eucharistic dimension of the life and activity of the Carmelite Sisters of Infant Jesus in the years 1921–1990 Eucharistic spirituality was a very important part of the formation and life of the Carmelite sisters of the Congregation of the Infant Jesus in the years 1921–2021. It was visible especially in the undertaken apostolic activities and service to others. As part of their work with children and adolescents, the sisters tried to teach their pupils to live according to faith. It consisted primarily of introducing them to religious practices, especially daily prayer, participating in the Holy Mass and receiving the sacraments. In addition to organized forms of catechesis, the sisters individually prepared not only children but also young people and adults for the sacraments. The result of the Eucharistic life was service to the poor and the sick, performed by a large group of sisters as part of charity and nursing work. In the 1970s, Carmelite sisters began working on missions in Africa, joining this special evangelizing work of the Church.
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Lodo, Andra Angelia, Johana Manubey, and Elidat Benyamin Suan. "Pengembangan Bahan Ajar Untuk Menumbuhkan Karakter Penguasaan Diri Pada Anak Sekolah Minggu Di Jemaat Imanuel Oenesu." INSTITUTIO : JURNAL PENDIDIKAN AGAMA KRISTEN 8, no. 2 (December 6, 2022): 66–80. http://dx.doi.org/10.51689/it.v8i2.601.
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Develompment of Teaching Materials to Grow Self-Control for Sunday School Children at GMIT Imanuel Oenesu.Christian Religious Education is an education centered on Christianity based on the teachings of Jesus Christ in the Bible. One form of Christian education carried out by the church is Sunday school. Sunday School is a place for children to be able to learn about the truth of God's word through the teachings contained in the teaching materials held by each Church. Of course, the teaching contains about how children will have the right mindset and pattern of behavior in accordance with the truth of the word, but it does not specifically teach children of a certain age about the characters contained in the fruit of the spirit, especially self-control. So, this study aims to produce products in the form of printed teaching materials that can teach the character of self-control for Sunday School children, especially 9-12 year old group. The development of self-mastery teaching materials is carried out using the Dick & Carey model, with data analysis methods compiled qualitatively and quantitatively which discussed descriptively. This research was conducted on the GMIT congregation Imanuel Oenesu, by obtaining the percentage results on the content expert test 96%, media expert 100% and design expert 92% as well as the small group test on three teachers namely 99.6% and five people in charge 99.1 % so that it can be stated that this self-control teaching material can grow the character of self-control in the children of responsibility as well as the teacher. Key words: Development; Self-Control; Sunday School; Teaching Materials.
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Goleń, Jacek, Jan Kobak, Małgorzata Szyszka, and Florence Kabala. "Attitudes Towards Marriage, Sexual Morality, and Parenthood of Individuals Associated with Shalom Centre in Mitunguu, Kenya." Verbum Vitae 42, no. 2 (June 27, 2024): 431–51. http://dx.doi.org/10.31743/vv.16747.
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Attitudes to marriage, sexual morality, and parenthood are currently undergoing substantial cultural transformation, noticeable also in mission countries. For this reason, the Catholic Church has in recent years treated pastoral care of married couples and families as an urgent concern. The article presents results of empirical research conducted among a selected group of Catholics in Kenya as well as conclusions and postulates for Catholic formation and pastoral care of families. It indicates a need for education that would help individuals overcome unethical conjugal and familial attitudes. It also emphasizes the value of positive attitudes to parenthood present in African culture and accentuates clear progress in rejecting a conviction that marriage without children is pointless. The text points out urgent need for formative and pastoral work to eradicate corporal punishment of children and indicates challenges related to the education of women.
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Kowalczyk, Krzysztof. "Materiały jednostek wojewódzkiej administracji wyznaniowej w Archiwum Państwowym w Szczecinie jako źródło do dziejów stosunków państwo-Kościół rzymskokatolicki w latach 1945–1989." Archeion, no. 121 (2020): 306–26. http://dx.doi.org/10.4467/26581264arc.20.011.12968.
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Materials of the regional religious administration units in the Szczecin State Archives as a source on the history of the relations between the state and the Roman Catolic Church between 1945 and 1989 The purpose of the article is to analyse the materials of the Szczecin National Archives created by the regional administration units responsible for religious matters as the sources regarding the history of the relations between the state and the Roman Catholic Church between 1945 and 1989. It defines the group of entities implementing the religious policy at a central and regional level, with a special focus on administration. It analyses the contents of the archival fonds that included materials created by organisational units responsible for religious issues. The following methods were used to address the research problem: a historical method, an institutional & legal method, the system method and case study. The files of the religious administration unit can be found in the Szczecin archives in the following fonds: the Szczecin Regional Office, the Executive Committee of the Regional National Council in Szczecin, Regional Office in Szczecin. The materials from those fonds make it possible to recreate various aspects of the religious policy pursued by the state: hindering the pastoral work and religious education for children and teenagers, limiting the property of the church, attempting to create a rift between the clergymen. They contain important information about the social and political attitudes of priests.
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Kowalczyk, Krzysztof. "Materiały jednostek wojewódzkiej administracji wyznaniowej w Archiwum Państwowym w Szczecinie jako źródło do dziejów stosunków państwo-Kościół rzymskokatolicki w latach 1945–1989." Archeion, no. 121 (2020): 306–26. http://dx.doi.org/10.4467/26581264arc.20.011.12968.
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Materials of the regional religious administration units in the Szczecin State Archives as a source on the history of the relations between the state and the Roman Catolic Church between 1945 and 1989 The purpose of the article is to analyse the materials of the Szczecin National Archives created by the regional administration units responsible for religious matters as the sources regarding the history of the relations between the state and the Roman Catholic Church between 1945 and 1989. It defines the group of entities implementing the religious policy at a central and regional level, with a special focus on administration. It analyses the contents of the archival fonds that included materials created by organisational units responsible for religious issues. The following methods were used to address the research problem: a historical method, an institutional & legal method, the system method and case study. The files of the religious administration unit can be found in the Szczecin archives in the following fonds: the Szczecin Regional Office, the Executive Committee of the Regional National Council in Szczecin, Regional Office in Szczecin. The materials from those fonds make it possible to recreate various aspects of the religious policy pursued by the state: hindering the pastoral work and religious education for children and teenagers, limiting the property of the church, attempting to create a rift between the clergymen. They contain important information about the social and political attitudes of priests.
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Dyomin, Oleg, and Sofronios Paradeisopoulos. "Infant mortality in the Greek community of Odessa (1860–1920)." JOURNAL OF ETHNOLOGY AND CULTUROLOGY 31 (2022): 41–53. http://dx.doi.org/10.52603/rec.2022.31.05.
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The article examines infant mortality – the mortality of children aged from 0 to 364 days in the Greek community of Odessa during the period from 1860 to 1920. It aims at the demographic analysis of infant mortality in the Greek population of Odessa that, in general, involves the discussion of statistical figures demonstrating the development of the phenomenon in question including trends, frequency, seasonality and social structure of infant mortality. The work is based on data derived from the records of birth registers of the Greek Church of the Holy Trinity in Odessa. It addresses a number of demographic characteristics such as the seasonality of infant deaths, times of their peaks, the causes of deaths, and the social belonging of the deceased. In particular, the highest mortality rate in the 60-year period is observed during the winter and summer months. This shows the regional urban specificity, where the peaks of the deaths clearly reflect the living conditions in Odessa. The infant mortality rate in Odessa appears not very high when compared to that in other cities of Europe and Russia. This indicates a quite favorable situation in the urban environment of the time. The prevalence of mortality among boys, both in the perinatal and postnatal ages, is indicative, and the percentage of the latter age group continued to increase at the expense of boys. The high percentage of the church funeral services for the Greek children of formally foreign subjects emphasizes the complex composition of the Greek population of Odessa and, at the same time, the economic activity of the townspeople.
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Adetunji, Emmanuel. "Religious War and Brutal Killing of Christians in Nigeria; Its Effects and Consequences in Related to John 18:5-11." British Journal of Multidisciplinary and Advanced Studies 4, no. 4 (August 4, 2023): 90–105. http://dx.doi.org/10.37745/bjmas.2022.0259.
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Brutal killings of Christians in the northern and middle parts of Nigeria at the hands of Muslim militants and terrorists have been a daily occurrence in recent years. Nigeria daily news are always full of records of shielding of innocent bloods both adult and young, burning of Churches, the worst of them all is killings of Christian members during Church services. The major concerns now are days are kidnapping people after which the ransom will be paid and victim will eventually be killed. Increasingly, the attackers have included another group, militant nomadic Fulani herdsmen who raid villages and kill Christian men, women, children, and babies with, local weapon AK-47s, machetes and many others. This work considers the attitude of both the past and present administrations towards the brutal killings of Christian in the Northern part of the country it was equally linked with the story of Jesus Crucifixion and those that were supposed to speak and defended him master minded the killing of the Saviour of the entire universe. However, the work came out with the effect of the brutal killings, causes and concludes by suggesting the way out
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Osypenko, Oleksandr. "Cultural Processes in the Rural Areas of Transnistria, 1941-1944." Eminak, no. 2(30) (June 26, 2020): 167–79. http://dx.doi.org/10.33782/eminak2020.2(30).417.
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The issue of cultural policy of the Romanian occupation administration in the Transnistrian countryside in 1941-1944.
It is established that one of the important steps of the Romanian administration towards ideological support of its presence and functioning of the authorities in the territory of Southwestern Ukraine was a policy aimed at supporting the Orthodox Church, education and culture as a whole in the occupied territories.
To achieve this goal, the Romanian Orthodox Mission in Transnistria was established. The main task of this religious group was the organization and management of church-religious life in the territory of the Bug-Dniester rivers. The Romanian Orthodox mission has launched activities to spread the Christian doctrine among the population, its catechesis and conversion of people to God, as well as the restoration, restoration and commissioning of church buildings in Transnistria.
One of the primary tasks for the new government was to restore the functioning of primary and secondary education. Transnistria governorate implemented a Romanian school system where primary education was compulsory and reading, reading and writing skills were compulsory for all children and teens. In the process of organization the invasive process, the occupying power introduced a synthesis of the adjusted Soviet training programs and programs, which were officially studied in the Romanian kingdom. Much attention was paid to the organization of various groups of amateur art and aesthetic education of children.
It has been established that in the cities of Romanian administration, from the first days of the occupation, started to set activities of recreation establishments, and only then began to worry about opening similar foundtions in county centers, and occasionally tried to organize something like the average rural resident. One of the centers organizations of recreation for the local population became the Romanian cultural circles which were opened both in county centers and in villages of «Transnistria».
Despite considerable progress in setting cultural and educational work in rural areas of these lands. However, all these measures were used by the Transnistria administration in the first place for the systematic and forced Romanianization for the local, overwhelmingly rural population.
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Šota, Stanislav. "Treća životna dob kao subjekt pastoralnoga djelovanja – mogućnosti i perspektive." Diacovensia 26, no. 3 (2018): 483–504. http://dx.doi.org/10.31823/d.26.3.7.
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Given that the population in Europe and Croatia is increasingly getting older, and the pastoral work of people in the third age is a relatively new term, the article firstly analyzes the question why people of this age group are partially put (left) aside by pastoralists and pastoral workers in pastoral discourse in Croatia. The nature and characteristics of the third age in life presented in the first part show that the third age pastoral care includes the pastoral work with the most mature middle-aged people struggling with many life difficulties and stresses: separation from their children, the need for making personal and lifestyle adjustments, especially after retirement, after children moving out or after the loss of a life partner, as well as experiencing fast and progressive weakening of biological, psychological and mental health dimensions, a drop in life energy, strength, and general decline in vital and all other functions. Old age as a gift and possibility is depicted through several biblical characters as an evangelizing and pastoral possibility, opportunity and call to a God filled and more meaningful life. The second part presents the third age in the world and in the mentality of the society and the Church. By looking at the contemporary life context, we can state that words like old age, dying and death have become foreign in everyday discourse and that is just one of the many reasons why the third age people are often left to the side, and forsaken by their own families, society, friends and relatives, and partially forgotten also by the Church. In the world of the dictatorship of relativism, materialism, secularization, anarchism, atheism, subjectivism, individualism, and the selfie-culture, it is extremely difficult and demanding to accomplish the pastoral of the third age people. The Church, especially in Croatia, doesn't have a sufficiently designed, thought out, planned out and programmed systematic pastoral care which would include third age people. The new concept of pastoral discourse regarding the pastoral of the third age should develop in two basic directions: the first direction should consider to what extent can the third age be a subject of pastoral activity, and the second direction, based on pastoral sociology and demographic trends, should strive to recognize the third age as an object of pastoral activity. Besides the object, the third age can also be the subject of pastoral activity at different levels, areas and dimensions, especially at the parish level, the deanery level in some ways, at the regional level and (arch)diocesan level, in areas of apostolate, parish pastoral councils, charitable activities, liturgy, families, religious associations and movements, and work with Christians that have distanced themselves.
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Borgmann, Cindy Bixler, and Stacy Peñalva. "Artful Spaces/Safe Places: A Gallery Provokes Voices that Interrogate Common Narratives of Latino Immigrant Children." ENGAGE! Co-created Knowledge Serving the City 1, no. 1 (May 23, 2019): 5–21. http://dx.doi.org/10.18060/22818.
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What do Latino immigrant children’s voices say as they are provided a safe community space to be heard and soft clay through which to speak? Through art work, focus groups, gallery exhibitions, and filtering data (Author, 2018) this critical ethnographic research (Madison, 2012; Merriam & Tissdell, 2016; Wolcott, 2008; Thomas, 1993) exposes the complex political nature of linguistic, cultural, and national negotiations in which Latino children and their families in this study engage daily. This work troubles stereotypic mainstream narratives (Dillard, 2012; hooks, 1990, 1994; Janks, 2010) and points out the need for strong community/university collaborations to impact the excavation of deeper understandings of people in our neighborhoods. This ethnographic portrait of families, part of a larger study, involved the community director in an urban Spanish speaking church and faculty from literacy education and visual art at IUPUI. In this study children created clay objects called “hanging journals” during a summer program. These clay artworks acted as semiotic mediators (Kress, 2010; Pahl & Rowsell, 2012) for voices of this group—voices which routinely go unheard, or are devalued. Using theoretical frameworks from the fields of literacy and art, layered with multiplex ethnographic research tools, the volume on these important and complicated voices was turned up to hear buried stories and to interrogate commonly accepted narratives that swirl around Latino immigrants and their families.
This study provides a peek into the authentic narratives of children as they share the daily navigation of a transnational existence, and shows the power of the arts to communicate across contested spaces. This study embraces the necessity of authentic university/community collaborations as a two-way street to understand and empower Latino youth, to better prepare future teachers as agents of change, and to expose versions of immigrant ways of being and knowing that are misconstrued.
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Mukoyimah, Mukoyimah, and Muhamad Ameen Khoya. "Dynamics of Muslim and Catholic Communication in Building a Pluralist Village of Deliksari Semarang." Islamic Review: Jurnal Riset dan Kajian Keislaman 12, no. 2 (October 17, 2023): 87–100. http://dx.doi.org/10.35878/islamicreview.v12i2.878.
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The research aims to find out how the Deliksari Village community fosters the value of pluralism through communication. To gain a more comprehensive understanding, the author conducted field research using a phenomenological approach. To obtain information, the author conducted in-depth interviews with a number of religious figures, community leaders and the public. The results show that the pluralism that developed in Deliksari Village occurred because intense and harmonious communication was built by religious leaders and community leaders and there was no rejection from the community. Everyone works together to understand each other, both Muslim and Catholic communities discuss and deliberate to reach common ground when discussing a problem. In the researchers' findings, parents and religious leaders in the village provide a foundation for their children by involving children in reciting the Koran from an early age, learning prayer practices, and regular recitation for children. Apart from that, children are included in religious activities in the community, such as yasinan-tahlilan, IPNU-IPPNU, routine recitations for each RT, congregational prayers, grand recitations, and others. In major Islamic religious activities, church youth often take part, such as during recitations, etc. The interactions that occur in the Deliksari community are forms of interpersonal, inter-personal and group communication that alternate indirectly and are very intense.
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Nedzelsky, K. K. "Soteriological function of woman in national life of Ukrainian people." Ukrainian Religious Studies, no. 49 (March 10, 2009): 83–91. http://dx.doi.org/10.32420/2009.49.1998.
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In the life of the Ukrainian people, women have always played an important role that went far beyond their motherly function - to give birth to children for the biological change of their generations. The Ukrainian woman in the full sense of the word acted as the guardian of her people, having a direct relation to the national self-identification of Ukrainians, because as a tutor of their children, they instilled in their souls positive psychological qualities for the community. Given the expressive religiosity and national character of the Ukrainian woman, one can speak of her soteriological function in the life of the Ukrainian nation, because, thanks to her religion and her native church, the Ukrainian people were able, despite the difficult trials of fate, to preserve themselves as a full-fledged ethnic group capable of creating social levels. being. But, of course, it is not religion itself that saves someone from any troubles, but people as subjects of religiosity, who properly do the will of God toward themselves and their loved ones.
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Chmielewski, Witold. "W trosce o polskość dzieci i młodzieży z okresu drugiej wojny światowej w Nowej Zelandii." Kwartalnik Pedagogiczny 64, no. 4 (254 (February 13, 2020): 272–90. http://dx.doi.org/10.5604/01.3001.0013.8473.
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The aim of the article is to present the issue of retaining the national identity among the youngest Polish exiles living in New Zealand. To present that issue, methods appropriate for the history of education were applied. The basis of the research were the materials stored in the Polish Institute and Sikorski Museum in London. As a result of the archival research, at the invitation of the Prime Minister Peter Fraser, a group of Polish children arrived in the settlement of Pahiatua in New Zealand. They were mainly orphans with their carers. The exiles were provided with good living conditions. School children were prepared to return to free Poland after the war, they attended Polish schools in the settlement and the older ones attended New Zealand schools run mainly by the Catholic Church. The moment Poland found itself under the Soviet influence and the power was taken by the communists, the exiles from Pahiatua did not want to return to the enslaved country. They decided to stay in the friendly New Zealand. In that situation, the issue of retaining their national identity arose, along with the need to provide them with education, profession and work. The concept of resisting the policy of depriving the young generation of their national identity was in the focus of the Polish authority in London. It was also a matter of great concern of the teachers and carers in the settlement of Pahaiatua. Many initiatives were taken which aimed at retaining the Polish identity among children and youth living in New Zealand, who gradually started work in the unknown environment. The conducted activities to retain the Polish identity bore positive results. The Polish identity wasretained not only by the exiles but also by their children and grandchildren, who, not knowing the language of their ancestors, cultivate national traditions and remember their roots. As a result of the presented deliberations, we may draw a conclusion that the conduct of the Polish authority in exile in the analysed issue was appropriate. In such a situation one should act similarly and always consistently.
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Maćkowski, Tomasz. "Gdańskie odznaki żebracze (XVI–XVIII w.)." Studia Historica Gedanensia 11 (2020): 149–61. http://dx.doi.org/10.4467/23916001hg.20.008.13614.
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Beggar badges of Gdańsk In Gdańsk of the 16th century, due to the failure of medieval forms of aiding the poor based on Church institutions, the growing number of people seeking support in a port town which was quickly getting rich and under the influence of ideas spread by Martin Luther, the policy concerning beggars and people seeking aid changed. It was demonstrated by passing the first beggar ordinance in 1525, which introduced the supervision of the city council over the system of social welfare based on the existing hospitals in town. Special badges with the crest of Gdańsk had been known since the middle of the 16th century, which entitled their wearers to beg in the vicinity of the city as well as to receive aid from public funds. Those artefacts were cast from lead and apart from the crest also had a depiction of a beggar and a date specifying the annual validity of the symbol. They would most often be sawn to clothes or worn around the neck. There are four beggar categories known to us: 1) for the inhabitants of Gdańsk unfit for work and their children thus entitled to basic education; 2) badges for the poorest group of citizens having trouble making a living, which included their personal data and address; 3) badges for city visitors who needed aid and had not been admitted to hospitals, which entitled them to beg temporarily; 4) badges for the patients of the City Hospital (the Lazaret), which since the 17th century had become the main centre of medical care for the poorest. Artefacts registering those entitled to permanent or temporary hospital care are known dating even from the middle of the 18th century. With the popularisation of written documentation in the hospital, at the end of the 18th century artefacts of that kind became obsolete.
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Owens, Michael A. "COVID-19 in Utah Valley." Journal of Interdisciplinary Studies in Education 9, no. 1 (March 10, 2020): 165–67. http://dx.doi.org/10.32674/jise.v9i1.2104.
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The second week of March 2020 presented an array of unique challenges for me both professionally and personally as I adjusted my work and home life to cope with the COVID-19 virus. I had already been ailing with what (I hoped) were seasonal allergies that left me coughing, bleary-eyed, and wondering if I might be sick with COVID-19 prior to the announcements from our university and school district that we should start self-isolating and preparing for at-home instruction. As both of my children at home are competitive gymnasts, we faced another decision about whether to keep them home from training.
As my work and personal email boxes began filling with announcements from my university, my department, my children’s school, my children’s gym, and even my church and extended out-of-state family, I had to fight back a growing sense of anxiety about the outside world as I looked after my physical recovery. Staying home from work, just as a symbolic gesture, made a lot of sense to me. I’d already afflicted my colleagues with my occasional coughing from my isolated office way down the corridor, but I didn’t want to leave anything to chance. Although I presumed my odds of having COVID-19 were small after three trips to the doctor in the last month for secondary infections resulting from my allergies, who really knew? So, from my home office, I put into practice the skills I learned from doing remote instruction over the last several years.
Up until the present challenge, I had tried to access my email only in the morning and afternoon. As news and instructions came in from my university and department, email communication became a near-constant distraction/source of information. Following our university’s lead, our college moved to all-remote instruction and social isolating. This meant moving to the Zoom video conferencing app. Fortunately, I was quite familiar with the app, so I didn’t have too hard a transition. However, at least a few of my colleagues had to make substantial changes to what and how they taught. Moreover, our students varied widely in how familiar and comfortable they were with the online interface. They valued our programs for their face-to-face emphasis, and now they were being asked to adjust everything about their experience within days. Moreover, most of my students are educational professionals themselves, so they were scrambling to provide direction and services to their own students. In the days following the university’s move to all-remote instruction, I participated in several instructional and organizational meetings with administrators and colleagues to ensure we were all in accord about the adjustments we would make to classes, and I spent hours on email coordinating with students and responding to their personal and professional concerns. I greatly reduced planned whole-group instruction in favor of individual consultation. I felt frustration at my students as they requested that I take my class instruction down to the basics. As I was teaching a course on qualitative research methods, I already felt I was barely touching on the tip of the iceberg as it was. How more stripped down could I get? At the same time, I was still recovering physically from (what I hoped were) my allergies, so I recognized that some of my frustration was my body demanding time to recover.
To add to the challenges/opportunities of the first week into this at-home learning experiment, I had my two elementary-aged children at home with their own learning needs to consider. Even as I type, my third grader (who has an IEP) is in my office with me on i-Ready doing her daily math lesson on my university-issued iPad while my wife works with our sixth grader on her laptop. I find myself dividing my time between my third grader and my professional work, and I feel like neither is getting the attention they deserve. And yet, in the midst of the chaos, things are happening. Our children are getting more one-on-one time than they have in quite a while. They’re happy and adjusting. I wonder about their peers. My children attend a Title I school, and many of their parents and caregivers don’t have access to the same remote learning resources as they do. Many don’t have parents at home to supervise the well-organized instruction their teachers have provided (almost miraculously) via Google Classroom. It’s a strange new world in these early quarantine days, and I’m sure there are many opportunities and challenges ahead.
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Danyliuk, Mykola, and Yana Danyliuk. "ACTIVITIES OF MUSIC EDUCATION CENTERS IN SLOBOZHANSHCHYNA IN THE CONTEXT OF CULTURAL AND EDUCATIONAL DEVELOPMENT OF THE REGION (the second half of the 19th – early 20th century)." Aspects of Historical Musicology 22, no. 22 (March 2, 2021): 54–71. http://dx.doi.org/10.34064/khnum2-22.03.
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The article highlights the problem of the formation of music education in Slobozhanshchyna in the second half of the 19th – early 20th centuries in the context of studying the general trends of cultural and educational development of the region. Based on the analysis of the results of previous studies, it has been proved that the development of music education in Ukraine in the second half of the 19th – early 20th centuries has been revealed in scientific publications. At the same time, it has been established that the problem of highlighting the main milestones and ways of institutionalization of music education in Slobozhanshchyna (Sloboda region) through the creation of special educational institutions of vocational music, as well as substantiation of opportunities to use cultural and educational experience at the turn of the century and raising children in the modern education system, requires further research and practical implementation. The aim of the article is to reveal the experience of formation and development of the system of music education in Slobozhanshchyna in the second half of the 19th – early 20th centuries in terms of analyzing the activities of music education centers and identifying ways of its modern use. The authors have used a set of research methods: system-structural and historical-genetic methods to assess the cultural situation in the region; general research methods to organize and generalize theoretical views of historical facts, clarify the problem in the dynamics, substantiate the main historical milestones; study of historical literature, archival, statistical, normative documents in order to generalize the practical experience of music education in educational institutions of the region. It has been found that the identity of cultural traditions of ethnic groups of Slobozhanshchyna has determined the specifics of the development of music education in the region, revealed the features of cultural and musical life in the region, the spread of private music education, public associations and creative associations (Kharkiv Society of Choral Singers, Music and Charity Kharkiv Music Group, Church Singing Society), the development of music education, which proved to be an important basis for the development and institutionalization of music education. The activity of music classes, evening classes at music classes, Sunday courses, the work of which was aimed at training church choir singers and music teachers, created under the auspices of public societies, is essential for the institutionalization of music education in Slobozhanshchyna. In the context of research of regional problems and difficulties of music education development, in particular concerning primary stage of work of Kharkiv music school in the studied period, the big role of the known music figure, teacher and the inspirer of process of institutionalization of music education in Slobozhanshchyna I. Slatin has been allocated. Based on the analysis of historical and pedagogical literature we have revealed the main milestones in the process of institutionalization of music education, identified a variety of forms of such education in the region (music classes, private music lessons, music lectures, courses for singers, performers and regents); the experience of creation of the first institution of music education in Slobozhanshchyna – music school has been analyzed, its activity has been characterized, the organizational conditions of activity of music school as the most important center of music education of youth in the region have been analyzed.
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Dukaļska, Iveta. "ĪŠONA GRADZĒS – THE EXPRESSION OF SOCIAL ASPECTS IN MASKING RITUALS IN LATGALE." Via Latgalica, no. 1 (December 31, 2008): 174. http://dx.doi.org/10.17770/latg2008.1.1597.
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Īšona grjadzēs (gradzēs) (an expression used in Latgalian to describe a specific masking tradition) is a unique masking tradition in Latgal in the district of Ludza. It existed until the 1970s parallel to the better known čigānos iešana (literally ‘going as gypsies’). Originally, these rituals had a social meaning as an activity of the poorer classes, thereby obtaining food for the Yule festivities. Since the 1960s it has been a masking ritual performed mainly by older women. I assume that it is this particular ritual that has given rise to the mask of a beggar in a more recent masking tradition. A narrator, when asked what a gradze is, usually answers that it is a poor person, a beggar, and gradzes is a ‘group of poor people’. Groups of poor people are usually associated with filth, which is also confirmed by the looks of the gradzes through their dirty faces. In turn, one of the ritual activities of the masked groups is frightening, making noise, and attracting attention, which can be explained as a function of the frightening of evil spirits. This tradition could took place during Christmas night on December 24, whereas other groups of masked people could begin their activities only on December 25. Today, it is not possible to connect these traditions to the Catholic Church, but according to the materials of a field study which has been carried out in the region of Ludza since 2005 it is possible to conclude that īšona gradzēs was allowed by the Catholic church because this ritual was performed on the most Holy holiday night. Gradzes were considered to be the first Christmas messengers, or messengers of the birth of Christ.Until the 1960s, testimonies of the narrators and available research material relating to the masking ritual allow the conclusion that people sang the Lord’s songs when going for gradzēs, and only when asking for a treat they sang traditional Christmas songs and carols. Later, as the traditions changed, different songs were sung. Singing was accompanied by slow dancing, which mostly resembled the „standing pat”. In the 1970s, sometimes a village musician, who played harmonica or violin, would join the gradzes. Gradzes were not invited in and did not enter the rooms. The treats (sausages, pies, etc.) were offered through the windows or doors. It is possible to assume that the mythical origins of the gradzes’ image could be found in Slavic mythology, where the Slavic God Kolyada (коляда) is a child of the Sun as an image of the beginning of the new year’s cycle and festivities. In Slavic mythology, there is an image similar to the gradzes, called деды, диды, дзяды – „old men” or „greybeards”. The Ded (old man) is a guardian of the family and its children. This image was also worshiped as a giver of welfare and a master of hidden fortunes. An old man with red fiery eyes and a red beard would walk around dressed as a beggar and endow the poors he would meet. Sometimes they would say that the fortune was hidden in the old man’s dirty shredded clothes. The story goes that souls of the departed relatives would walk in the form of old men, and that these souls would be treated on a Christmas evening, taking the meals out below the window. A long-term study of the tradition of īšona grjadzēs (gradzēs) was started only in 2005. At present, the work is not yet completed and research will therefore continue to be carried on by the author of the paper.
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Orme, Nicholas. "Children and the Church in Medieval England." Journal of Ecclesiastical History 45, no. 4 (October 1994): 563–87. http://dx.doi.org/10.1017/s0022046900010769.
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At the beginning of Langland's poemPiers Plowman, the narrator, having glimpsed the field of folk and the two castles, meets a lady with a beautiful face, clothed in linen. When he fails to recognise her, she gently chides him. ‘I am Holy Church; you ought to know me. I received you at the first and taught you faith. You brought me pledges to fulfil my bidding and to love me loyally while your life lasts.’ In these few words, Langland affirms the importance of childhood as inaugurating the relationship between human beings and the Church. Every child becomes a member of the Church by baptism soon after birth. The Church teaches its faith to the child, and the child is committed by its godparents to carry out the Church's requirements in a loving way. This view of childhood is a limited one. It centres on the outset of life—birth and baptism – not on the following fifteen years or so, and it does not perceive the status of children in the Church to differ in principle from that of adults, who also received teaching and owed commitments. Nowhere in his work has Langland much to say about children and in this respect he is typical of most medieval writers. Little was written about the work of the Church with children or the involvement of children in Church, despite the extent to which children – actually or potentially – made up the membership of Christendom.
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Östling, Erik. "‘The wrath of God on children of disobedience’." Approaching Religion 11, no. 2 (November 22, 2021): 82–97. http://dx.doi.org/10.30664/ar.107883.
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The arrival of pandemic diseases (of which COVID-19 is the latest, but not likely to be the last) could be understood, along with impending ecological disaster and global warming, to be the major existential threats envisioned by, and facing, our contemporary culture. This article focuses on the use made of the theme of COVID-19 in the theology and ideology of the Westboro Baptist Church – a Calvinist and Primitive Baptist church founded in Topeka, Kansas in the 1950s by Fred Phelps Sr (1929–2014). While numerically small, the church has become infamous through its practice of picketing funerals, and has been characterized as a hate group espousing antisemitic and anti-LGBTQ positions. Through a reading and analysis of sermons and other published materials from the Westboro Baptist Church, the article maps the motif of COVID-19 as it is used by a church whose members perceive themselves as the heralds of an angry God.
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Valache, Viorel. "The Contribution of Orthodox Christianity in the Development of Social Work Programs for Abandoned Children." Journal for Ethics in Social Studies 4, no. 1 (2020): 121–37. http://dx.doi.org/10.18662/jess/4.1/32.
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Social work is the totality of measures taken by the state, the Church and other bodies have the role of supporting people in special situations, who do not have human resources due to poor mental or physical condition, due to factors with negative influences, in this work I will present the contribution of the Orthodox Church to the development of social assistance programs.
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Arsic, Radomir. "Group-work in teaching deaf children." Zbornik radova Uciteljskog fakulteta Prizren-Leposavic, no. 9 (2015): 27–35. http://dx.doi.org/10.5937/zrufpl1509027a.
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Malekoff, Andrew. "Group work with children and adolescents." Journal of Child and Adolescent Group Therapy 3, no. 4 (December 1993): 173–74. http://dx.doi.org/10.1007/bf00995392.
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Francisca Wavinya Ngala; Mercy Mauki, Esther Njoki Irungu;. "Forms of Parental Involvement in the Spiritual Development of Children: Lessons from Grace Community Christian Ministries Church in Kitengela." Editon Consortium Journal of Arts, Humanities and Social Studies 3, no. 1 (July 6, 2021): 306–15. http://dx.doi.org/10.51317/ecjahss.v3i1.236.
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The paper focuses on the forms through which parents are involved in developing the spiritual welfare of their children. The study utilised a case study design to focus on Grace Community Christian Ministries Church (GCCM) in Kitengela. Data collection methods involved the use of interviews. A small group of nine parents - participants - from GCCM church membership was selected. The collected data was further analyzed thematically. The following themes were generated: teaching, Bible stories, family activities, prayer, modelling, Church attendance, choice of school, exhaustion and lack of time, lack of support from spouse, inexperience and, information gap. It was revealed that some of the ways parents got involved in nurturing their children spiritually included: teaching, Bible stories, family activities, prayer, modelling, Church attendance and choice of school for the children. However, the most common methods used were Church attendance and Sunday school. The paper thus recommends that GCCM church should train parents on how to empower their children spiritually at home so that they do not only rely on the activities in Sunday school.
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Manik, Novida Dwici Yuanri, Amos Neolaka, and Sutrisno. "Pendidikan Agama Kristen bagi Anak dalam Gereja: Tantangan dan Solusi." PNEUMATIKOS: Jurnal Teologi Kependetaan 12, no. 2 (November 11, 2022): 136–45. http://dx.doi.org/10.56438/pneuma.v12i2.63.
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Abstract: Christian religious education is a necessity for all age groups, including children. Instead, Christian Religious Education should be taught as early as possible for the good of the child in the future. The church is one of the places for children to get a Christian education, and the church is one of the main places for children to learn about Christianity. But unfortunately, sometimes the church forgets to pay attention to this need so the children's group becomes a little sidelined and only focuses on activities for adults. Even though there are so many ways to introduce Christian Religious Education to children in the church. Children are the future of the church; therefore, this age group should receive the same attention as other age groups. Therefore, the church must strive for the continuity of Christian Religious Education for children's groups. Thus, children who are said to be the future of the church can be committed from an early age to live according to the way of Christ and face the challenges they face. Abstrak: Pendidikan Agama Kristen merupakan kebutuhan bagi semua golongan usia, termasuk juga kelompok anak. Justru, Pendidikan Agama Kristen harus diajarkan sedini mungkin demi kebaikan anak di masa depan. Gereja merupakan salah satu tempat bagi anak untuk mendapatkan pendidikan Agama Kristen, dimana gereja menjadi salah satu wadah utama bagi anak untuk mempelajari tentang Kekristenan. Namun sayangnya, terkadang gereja lupa memperhatikan kebutuhan ini, sehingga kelompok anak menjadi sedikit tersisihkan dan hanya fokus pada kegiatan untuk orang dewasa. Padahal ada begitu banyak cara dalam mengenalkan Pendidikan Agama Kristen bagi anak di dalam gereja. Anak merupakan masa depan gereja, karena itu kelompok usia ini harusnya mendapat perhatian yang sama dengan kelompok usia lainnya. Karena itu, gereja harus berupaya untuk keberlangsungan Pendidikan Agama Kristen bagi kelompok anak. Sehingga, anak yang dikatakan merupakan masa depan gereja, dapat berkomitmen sejak dini untuk hidup seturut dengan jalan Kristus dan menghadapi tantangan yang mereka hadapi.
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Critchley, Deane L. "Therapeutic Group Work With Abused Preschool Children." Perspectives in Psychiatric Care 20, no. 2 (January 16, 2009): 79–90. http://dx.doi.org/10.1111/j.1744-6163.1982.tb00155.x.
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Kozen, Dexter. "2022 Alonzo Church Award Announcement." ACM SIGLOG News 9, no. 4 (October 2022): 2–3. http://dx.doi.org/10.1145/3583660.3583662.
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The ACM Special Interest Group on Logic (SIGLOG), the European Association for Theoretical Computer Science (EATCS), the European Association for Computer Science Logic (EACSL), and the Kurt Goedel Society (KGS) are pleased to announce that has been selected as the winner of the 2022 Alonzo Church Award for Outstanding Contributions to Logic and Computation for his fundamental work on developing the theory and applications of Kleene Algebra with Tests, an equational system for reasoning about iterative programs, published in: Kleene Algebra with Tests. ACM Transactions on Programming Languages and Systems 19(3): 427-443 (1997).
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Beswick, Gillian, and Dorothy Bean. "Group work for bereaved children: a team approach." Nursing Standard 10, no. 41 (July 3, 1996): 35–37. http://dx.doi.org/10.7748/ns.10.41.35.s48.
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Seligman, Milton. "Group work with parents of children with disabilities." Journal for Specialists in Group Work 18, no. 3 (September 1993): 115–26. http://dx.doi.org/10.1080/01933929308413745.
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De Silva, P. "Group work with children and adolescents—A handbook." Behaviour Research and Therapy 34, no. 11-12 (November 1996): 964. http://dx.doi.org/10.1016/s0005-7967(96)80347-0.
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Francis, Leslie J. "Parental and Peer Influence on Church Attendance among Adolescent Anglicans in England and Wales." Journal of Anglican Studies 18, no. 1 (May 2020): 61–73. http://dx.doi.org/10.1017/s1740355320000169.
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AbstractDrawing on data from a survey conducted among 7,059 students aged 13–15 in England and Wales, this study examines parental and peer influence on church attendance among 645 students who identified themselves as Anglicans (Church of England or Church in Wales). The data demonstrated that young Anglicans who practised their Anglican identity by attending church did so primarily because their parents were Anglican churchgoers. Moreover, young Anglican churchgoers were most likely to keep going to church if their churchgoing parents also talked with them about their faith. Among this age group of Anglicans, peer support seemed insignificant in comparison with parental support. The implication from these findings for an Anglican Church strategy for ministry among children and young people is that it may be wise to invest in the education and formation of churchgoing Anglican parents.
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장신근. "An Intergenerational Education for Church-Family in Solidarity : Focusing on the Children Age Group." Theological Forum 63, no. ll (March 2011): 217–43. http://dx.doi.org/10.17301/tf.2011.63..009.
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Iliukhina, Olga. "Sociocultural portrait of professors and lecturers of russian universities and spiritual academies who participated in the Local Council of the Orthodox Church of Russia, 1917–1918." St. Tikhons' University Review 109 (December 30, 2022): 84–105. http://dx.doi.org/10.15382/sturii2022109.84-105.
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This article is devoted to the compilation of a socio-cultural portrait of professors and lecturers of Russian Universities and Theological Academies – participants of the 1917-1918 Local Council of the Orthodox Church of Russia. The author analyzes the composition of the Pre-Council Commission of 1906, the Pre-Council Commission of 1917 and draws attention to the increasing role of professors in the preparation of Church reform. The professors invited to work on the project of the future Council found a new meaning for their activities, another opportunity to serve the Church. Leading experts in various fields of theological, historical sciences, and law were those who contributed to the discussions of public associations, church-state forums a high scientific level of argumentation and the construction of concepts of Church development. 46 professors and lecturers of Russian Universities and Theological Academies took part in the work of the Council in 1917. In the article, the author analyzes the social composition of the group, education, academic statuses. The author concludes that despite the differences, scholars nevertheless had a lot in common. Origin (36 out of 46 people were born in families belonging to the clergy) and education (35 out of 46 people studied in theological academies) made this group a single scientific community with similar values and ideas. This explains the absence of major conflicts between professors and lecturers of Universities and Theological Academies. The work on the preparation of the Church reform, the non-institutional position in relation to the Church organization made it possible for them to acquire a new corporate identity: at the Council of 1917, scientists felt themselves to be the “Church elite”, which can and should maintain the core of the new ecclesiology – conciliarity (sobornost’).
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Stoyanova, Ilonka. "The project approach – a factor for improving church temples." Annual of Konstantin Preslavsky University of Shumen, Faculty of mathematics and informatics XXIV C (2023): 47–63. http://dx.doi.org/10.46687/ndhp1835.
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Today, projects have become the primary way to structure work in many organizations. The article presents European programs through which ways can be sought for a more rational solution to problems related to the improvement of church properties, outlines the possibilities of the project approach in the Orthodox Church, and concludes that the implementation of projects for the reconstruction and renovation of church temples is a key factor in the improvement of church properties. They are sustainable because the activities continue after the end of the projects, both for the target group and for the applicant organization.
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Dixson, Adrienne D., and Jeannine E. Dingus. "In Search of Our Mothers’ Gardens: Black Women Teachers and Professional Socialization." Teachers College Record: The Voice of Scholarship in Education 110, no. 4 (April 2008): 805–37. http://dx.doi.org/10.1177/016146810811000403.
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Background/Context The current era of educational reform targets teacher education and aims to improve the performance of children who have traditionally underperformed and are underserved in public schools. Although educational policy has tried to address the ways in which “good teaching” contributes to improved student educational outcomes, research that examines such teaching must develop ways to make the tacit explicit. In doing so, the research and scholarship on teachers mask, ignore, and overlook the unique experiences of African American women teachers who bring a unique angle of vision to their work among historically underserved populations. The researchers argue that the pedagogy of Black women teachers provides much-needed insights that can inform the practices of all teachers. Focus of Study This article integrates findings from two separate studies on Black women teachers. It examines reasons underlying the professional entry of Black women into teaching and uses a Black feminist/womanist framework to examine how the nexus of race, gender, and class impacts Black women's decisions to enter teaching while also informing their teaching missions. The article is situated in novelist Alice Walker's metaphorical gardens to examine the intergenerational connections of Black women teachers to teaching. Setting Participants hailed from different geographic regions, including Southern California and the Midwest. All were teachers in urban districts serving primarily African American, Latino/Latina, and Asian American students. Participants The participants were 5 Black women teachers from two separate studies. All participants were elementary teachers: a novice; experienced veteran teachers; and a semiretired teacher. Three of the teachers were members of the same family, representing three generations of Black women teachers. The remaining two teachers live, teach, and attend the same church in a medium-sized midwestern city. Research Design The data for this article come from two separate qualitative studies on Black women teachers. Data Collection and Analysis Both studies used ethnographic interviews. Dixson interviewed two participating teachers, the teachers’ colleagues, principals, and parents of students. Dixson also conducted weekly classroom observations over 10 months. Dingus conducted two to three individual interviews with the participating family. She also conducted a group conversation with the family. Participants provided written reflections on their entry into teaching using metaphors of teaching. Dingus also collected documents including email correspondence, newsletters, and print articles featuring the participants. Findings Three convergent themes emerged that represent the teachers’ views of why Black women enter teaching. The first finding, that teaching is tending our mothers’ gardens, highlights the intergenerational encouragement of Black women, including mothers and community othermothers, as influential factors on their professional entry. Participants cited the teaching legacies of Black women in schools, families, and communities as inspirations to become teachers. The second finding, teaching as community work, highlights the ways in which the decision to enter teaching allowed them to remain connected to Black communities and students, function as cultural workers, and act as community othermothers. The third finding, that teaching is nurturing our mothers’ spiritual gardens, illuminates how participants connected their professional entry to a larger spiritual mission. Participants perceived their teaching as a moral, communal, and ethical endeavor incorporating humanistic pedagogical approaches. Conclusions/Recommendations The researchers argue that educational research, in keeping with a policy focus on quality instruction, must continue to examine the practices of Black women teachers, who have effective pedagogical practices with underserved populations. In doing so, we caution against operationalizing such pedagogical practices in ways that trivialize their teaching practices and render them invisible. Furthermore, we encourage researchers to examine how teacher education can make explicit the experiences, knowledge, wisdom and spiritual aspects of Black women's pedagogical practices. Research must also consider the ways in which Black women teachers draw on intergenerational networks in their teaching practices and how these relate to their conceptualizations of their roles as teachers.
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Nye, William. "The Church of England: Some Personal Reflections on Structure and Mission." Ecclesiastical Law Journal 23, no. 2 (April 27, 2021): 191–99. http://dx.doi.org/10.1017/s0956618x21000053.
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I embark on this subject tentatively. With trepidation, because I am neither a missiologist nor an ecclesiologist. Nor did I know, when I agreed to the invitation which Mark Hill put so persuasively over a year ago, what would be happening in the Church in the autumn of 2020. Yet it is in many ways a good time to be having a discussion about mission and structure. As I am sure you know, there is work under way on both these questions within the House of Bishops and beyond. Archbishop Stephen Cottrell is leading some work on a vision and strategy for the Church of England for the 2020s. Bishop Nick Baines is leading a group looking at the governance of the national church institutions, in support of that work.
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Hutabarat, Johannes, Intan Suriyant, Istriana Natalia, and Aplonia Bamae. "MENCIPTAKAN GEREJA RAMAH ANAK DI SEKOLAH MINGGU GEREJA BETHEL INDONESIA TABGHA TANJUNG PIAYU - BATAM." JURNAL BEATITUDES 2, no. 1 (August 31, 2023): 11–19. http://dx.doi.org/10.61768/jb.v2i1.81.
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Knowing a child-friendly Church, we believe that children are an important blessing and determine the life of the church now and in the future. When we want to prepare followers of Christ who grow and know love and witness for Christ, then this movement can be determined from the lives of children.Living the ministry of the children we serve are not just there and there is no time, but socializing about something that is considered necessary and even very important when serving them. HE conveyed the partiality of the Lord Jesus to children, But Jesus said: “Let the children be, don't hinder them from coming to Me; for people like these belong to the kingdom of heaven.”The question after that is, have we provided the right and adequate and ideal things for the ministry of these children, how much is the church's involvement in seeking child-friendly services in their environment. Let's work together in terms of creating a child-friendly culture throughout the church environment while serving them and the real application and taste contained in HIS word. Children's voices that cannot be seen and heard in writing or verbally with requests, but can be given a large enough space provided by the church for their ministry.In the era of digitalization of information technology in modern times there are many advantages and additional advantages of this technology in the growth and development of children that can be used, but there are certain sides that occur vulnerabilities to these problems that need to be watched out for arising.
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Nelson, Janet L. "The Church and a Revaluation of Work in the Ninth Century?" Studies in Church History 37 (2002): 35–43. http://dx.doi.org/10.1017/s0424208400014637.
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My title poses what may seem an unpromising question. Even to consider the possibility of such fundamental change in ecclesiastical perceptions in the very midst of the Dark Ages may seem anachronistic. After all, were not Christian attitudes to work already well and truly fixed? There is, for instance, the story of Adam and Eve from Genesis 3.16-19, as displayed in words and pictures in the mid-ninth-century Moutier-Grandval Bible:Unto the woman [the Lord] said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children…. And to Adam he said, Because thou hast hearkened unto the voice of thy wife …. cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life In the sweat of thy face thou shalt eat bread, till thou return unto the ground; for out of it wast thou taken.
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TUНAI, Mykola. "CHURCH HISTORY IN SCIENTIFIC RESEARCHES OF P. MYKHAILO ZUBRITSKYІ." Науковий і культурно-просвітній краєзнавчий часопис "Галичина", no. 33 (December 20, 2020): 168–76. http://dx.doi.org/10.15330/gal.33.168-176.
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The article deals with the scientific achievements of Priest Mуkhailo Zubrytskyі (1856–1919) in the study of church history and religious issues. He stated that he had based his research on the data of the diocesan and deanery archives and libraries, as well as on his own observations. It is noted that scientific work should be conditionally divided into three subgroups: archeographic, analytical and historical. The first group of works includes the publication of archival documents and materials, including a number of church acts and official documents the second – the coverage of church relations, relations between priests and between believers and clergy, according to the third group include works of historical content, in which the author provided information on history of the church in Galicia and neighboring territories, as well as the history of individual parishioners of the region.
The archeographic and historical value of the materials found has been established. It is noted that Priest Mуkhailo considered the phenomenon of church affairs and history to be Muscophilic and the transitions of communities into Latin rites. He believed that this was a threat to the unity of the Russian people and also not conducive to its development. It should be emphasized that the historian at the same time stood up for the protection of the rural clergy, but criticized them for their weak connection with the local population and not active in social and cultural work. Note that the researcher was not critical enough to analyze the documents used. It is noted that this topic is only partially covered in the scientific work of domestic and foreign researchers.
Keywords: Mуkhailo Zubrytskyі, church, Muscophilism, diocese, priest, Stavropigia, clergy.
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Sinaga, Juliana Sriana. "ANALISIS KETERLIBATAN HIDUP MENGGEREJA SISWA SEKOLAH DASAR KOTA BENGKULU DI PAROKI SANTO YOHANES PENGINJIL BENGKULU." JPAK: Jurnal Pendidikan Agama Katolik 22, no. 2 (September 12, 2022): 239–50. http://dx.doi.org/10.34150/jpak.v22i2.342.
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This study aims to analyze the involvement of Bengkulu City Elementary School Students in church life. This research was conducted at the St. Yohanes Evangelist Parish Bengkulu from September to October 2021. This research used a qualitative method. The subjects used in this study were Bengkulu City Elementary School Students. Data collection techniques used in this study were in the form of interviews, observations, and questionnaires. The results of the study indicate that there are still many Elementary School Students in Bengkulu City who have not been involved in church life. Some of the obstacles faced by the students were from within, such as: lack of enthusiasm and not knowing the benefits of being involved in church life; while external factors such as: parents who are always busy at work, the distance between the church and the house is quite far, the economic situation is not supportive, and the meeting schedule between activities has not been well coordinated. Based on this fact, the writer recommends the Parish Pastor, Parish Pastoral Council, and parents to work together to give more serious attention to children as the successors of the Church.
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Filatov, D. L. "Youth Ministry of the ROC of the XXI Century: Ideological and Practical Principles." Humanities and Social Sciences. Bulletin of the Financial University 13, no. 3 (August 16, 2023): 101–5. http://dx.doi.org/10.26794/2226-7867-2023-13-3-101-105.
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ABSTRACTThe Russian Orthodox Church has been undergoing a process of revival for the last thirty years, which means that its influence on various strata of society is expanding. The Church has always seen it necessary to carry out educational work among certain groups of the population, but in the XXI century. this ministry has received a structural character. This fact is confirmed by the content of church official documents that determine the opinion of the ROC on all the main agendas of modern society: politics, economics, education, etc. Young people, as the most energetic and actively developing social group of the population, also found themselves in the focus of the Church’s attention. Along with this, the process of structuring and institutionalization of religious and social work with the youth of the Russian Orthodox Church is one of the important theoretical, methodological and practical aspects of the holistic formation and evolution of youth policy in the Russian Federation. Moreover, representatives of the Church perceive work with young people as part of an internal mission, the purpose of which is religious life and the search for answers to the eternal questions of humanity.
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Davis, Dawnavan S., Moses V. Goldmon, and Dionne S. Coker-Appiah. "Using a Community-Based Participatory Research Approach to Develop a Faith-Based Obesity Intervention for African American Children." Health Promotion Practice 12, no. 6 (May 3, 2011): 811–22. http://dx.doi.org/10.1177/1524839910376162.
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Childhood obesity is a major epidemic, with African American (AA) children aged 6 to 11 years experiencing increased burden. The AA faith community has numerous assets that point to the need for the intersection of faith and health to address obesity-related racial disparities. The purpose of the Our Bodies, God’s Temples (OBGT) study was to examine diet, physical activity, and body image behaviors among AA children aged 6 to 11 years; receptivity to a faith-based obesity intervention among AA children, parents, and church leaders; and strengths and barriers of implementing a faith-based obesity curriculum in the Sunday school setting. A community-based participatory research approach was used to develop an obesity intervention to be integrated into the church Sunday school setting for AA children. A Community Advisory Network worked with researchers to develop a 12-week culturally appropriate faith-based obesity intervention. Future work will test the effectiveness of the newly created curriculum on obesity-related outcomes in AA children.
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Opalach, Cezary. "PARENTAL ATTITUDES AMONG MEMBERS OF THE DOMESTIC CHURCH COMMUNITY." Forum Teologiczne 24 (November 14, 2023): 211–23. http://dx.doi.org/10.31648/ft.9473.
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This article presents the results of the empirical verification of the hypothesis that spouses belonging to the Domestic Church community have more proper parental attitudes than spouses who do not belong to any religious community. The basis for this hypothesis was the previous research, according to which the relationship of these spouses with their children is based on proper closeness and communication. The research carried out here, in which the Parental Attitudes Scale, by M. Plopa, was used, proved that the parental attitudes of the spouses belonging to the Domestic Church community are characterized by the greatest consistency and autonomy, as well as appropriate protection and demands, and showed no differences in the acceptance dimension. They also showed that these behaviors contradict the trends revealed in Plopa’s study, as they correlate positively with their age, male gender, marital seniority, age and the number of children, and negatively with education. One of the reasons for the results obtained seems to be the membership of the House Church community and participation in religious formation, which obliges these parents to ‘work’ on their interactions with their children.
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Esparza, Javier. "The 2021 Alonzo Church award for outstanding contributions to logic and computation." ACM SIGLOG News 8, no. 1 (January 2021): 3. http://dx.doi.org/10.1145/3458597.3458598.
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An annual award, called the Alonzo Church Award for Outstanding Contributions to Logic and Computation, was established in 2015 by the ACM Special Interest Group for Logic and Computation (SIGLOG), the European Association for Theoretical Computer Science (EATCS), the European Association for Computer Science Logic (EACSL), and the Kurt Gödel Society (KGS). The award is for an outstanding contribution represented by a paper or by a small group of papers published within the past 25 years. This time span allows the lasting impact and depth of the contribution to have been established. The award can be given to an individual, or to a group of individuals who have collaborated on the research. For the rules governing this award, see https://siglog.org/alonzo-church-award/, https://www.eatcs.org/index.php/church-award/, and https://eacsl.org/. The 2020 Alonzo Church Award was given jointly to Ronald Fagin, Phokion G. Kolaitis, Renée J. Miller, Lucian Popa, and Wang Chiew Tan for their ground-breaking work on laying the logical foundations for data exchange. Lists containing this and all previous winners can be found through the links above.
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McBride, Martha C., and Shirley Emerson. "Group work with women who were molested as children." Journal for Specialists in Group Work 14, no. 1 (March 1989): 25–33. http://dx.doi.org/10.1080/01933928908411883.
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Quigg, Jackie. "Effectiveness of group work for children with learning disabilities." British Journal of Therapy and Rehabilitation 10, no. 1 (January 2003): 29–33. http://dx.doi.org/10.12968/bjtr.2003.10.1.13584.
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Evans, Doug, and Wendy Shaw. "A Social Group Work Model for Latency-Aged Children." Social Work With Groups 16, no. 1-2 (June 11, 1993): 97–116. http://dx.doi.org/10.1300/j009v16n01_09.
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