Journal articles: 'Family of God'

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Howe, Leroy T. "The Family God Intends." Journal of Pastoral Care 53, no. 3 (September 1999): 285–94. http://dx.doi.org/10.1177/002234099905300304.

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Hoffman, Jerome. "God Bless America!" British Journal of General Practice 58, no. 557 (December 1, 2008): 891.1–891. http://dx.doi.org/10.3399/bjgp08x376311.

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Frey, John J. "God Bless America!" British Journal of General Practice 58, no. 557 (December 1, 2008): 891.2–891. http://dx.doi.org/10.3399/bjgp08x376320.

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EGGEN, Wiel. "Religion of a Family God?" Studies in Interreligious Dialogue 10, no. 2 (July 1, 2000): 175–96. http://dx.doi.org/10.2143/sid.10.2.519050.

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STEVENSON-MOESSNER, JEANNE. "ONE FAMILY, UNDER GOD, INDIVISIBLE." Journal of Pastoral Theology 13, no. 2 (October 2003): 51–65. http://dx.doi.org/10.1179/jpt.2003.13.2.005.

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Johnson, Sally. "Honoring the Whole Family of God." Liturgy 18, no. 4 (December 2003): 35–40. http://dx.doi.org/10.1080/713832872.

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Bainbridge, William Sims. "The Endtime Family: Children of God." Nova Religio 8, no. 3 (March 1, 2005): 117–19. http://dx.doi.org/10.1525/nr.2005.8.3.117.

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Rabczyński, Paweł. "The Church as the new Family of God." Nova prisutnost XIX, no. 1 (March 15, 2021): 19–33. http://dx.doi.org/10.31192/np.19.1.2.

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Jesus founded His Church as the new family of God by instituting the Twelve. The new family is a real space which fulfils the Kingdom of God. It is a community of Jesus’ disciples which fosters the rule of God in the world and has an explicitly institutional dimension. The founding of the new family fulfils the promise to create the new Israel made in the Old Testament. The ethos of the new family of God is aimed at proclaiming the universal reign of God, as it is the mission bestowed on the family by Jesus. Its moral principles were laid out in the Sermon on the Mount. The new family of God is a space where all the promises made by God to Israel come to fulfilment. In this sense, we can speak of continuity between the nation of Israel and the Ecclesia. The Church does not replace the people of the Old Testament but is a continuation thereof in Jesus Christ.

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Murunga, Maurice S., Alicia Limke-McLean, and Ronald W. Wright. "Who's Your Daddy? Family Structure Differences in Attachment to God." Journal of Psychology and Theology 45, no. 3 (September 2017): 205–17. http://dx.doi.org/10.1177/009164711704500304.

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Recent research has demonstrated that individuals' relationships with God are attachment-based. However, research has not yet investigated differences in attachment to God by parents' marital status. Thus, the goal of the present study was to examine these links. To do so, 288 undergraduate students completed measures assessing family structure, attachment to fathers, attachment to mothers, and attachment to God. Results suggest support for the correspondence theory of attachment to God (i.e., individuals project their attachment to parents onto their attachments to God) for participants with married parents. In contrast, the compensation hypothesis (i.e., individuals seek relationships with God to fulfill unreliable relationships with parents) was supported for participants with divorced parents.

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Ballenger, John. "Ever beyond: Aiming for God through family." Review & Expositor 113, no. 4 (November 2016): 534–37. http://dx.doi.org/10.1177/0034637316674946.

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Mitulinsky, T. "Family Skarzhanovsky. Life is dedicated to God." Kraêznavstvo, no. 1 (July 2, 2019): 71–77. http://dx.doi.org/10.15407/kraieznavstvo2019.01.071.

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12

Foley, Susan. "“My God! Why Was I Born?”." Journal of Family History 43, no. 4 (July 2, 2018): 357–73. http://dx.doi.org/10.1177/0363199018781207.

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Unpublished documents by Léon Laurent-Pichat (1823–1886), republican activist and Life Senator, record his experience of being born illegitimate, finding his mother in adulthood, and becoming part of her family. Such accounts are extremely rare. This case study uses those writings to elucidate the emotional impact of illegitimacy on both child and family. It also questions how far the legal and social exclusion of illegitimate children from the conjugal family was reflected in family practice. This case demonstrates that bourgeois families were sometimes less intransigent and more accepting of such children than legal strictures or social prescriptions might suggest.

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Jatmiko, Bakhoh. "Teologi Keluarga: Kajian Terhadap Kejadian 1-3 Sebagai Dasar Pemahaman Esensi Keluarga Kristen." SANCTUM DOMINE: JURNAL TEOLOGI 6, no. 2 (April 22, 2020): 83–103. http://dx.doi.org/10.46495/sdjt.v6i2.40.

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Family is an intersting entity to study. Theologically, a family is a God established intitution in the marrital bound between a man and a woman. The family that designed by God himself has been through many threads and challenges from the world that promoting new values for the family that makes the family origin values put by God are being faded out. Many distortions in the family have become challenges for the church and the believers to set the focus to a family as mentioned in the Bible especially Genesis 1-3 as a resources where Christians capture the picture of the first family that have ever existed.

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Zablocki, Benjamin D. "Product Review: The Endtime Family: Children of God." Contemporary Sociology: A Journal of Reviews 33, no. 1 (January 2004): 54–55. http://dx.doi.org/10.1177/009430610403300134.

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Wright, Chris. "Family, Covenant and Kingdom of God: Biblical reflections." Transformation: An International Journal of Holistic Mission Studies 19, no. 1 (January 2002): 11–19. http://dx.doi.org/10.1177/026537880201900103.

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Leslie, Ellen, and Frances Spaulding. "Is God like My Father?" International Review of Qualitative Research 5, no. 1 (May 2012): 109–31. http://dx.doi.org/10.1525/irqr.2012.5.1.109.

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Through personal narratives, we outline the complexities of researching and understanding domestic abuse in Christian culture. We paint a story based on our childhood memories of growing up with a verbally abusive, emotionally manipulative father and reflect on the obstacles we have encountered as researchers in trying to address domestic abuse within our faith community. Through our narratives, it becomes painfully clear that research on domestic abuse from the victim's perspective is an area that needs increased scholarly attention. Our faith has both enabled abuse in our family and at the same time has helped us cope with the continuing effects of abuse. The stories we share are intended to inspire increased interdisciplinary scholarship on domestic abuse and illustrate how scholarship can lead to new approaches that address the complex matrix of family abuse, religion and parenting.

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LALO, IRING, and NORYATI NORYATI. "PERAN PAK DALAM KELUARGA TERHADAP PERILAKU GENERASI MUDA." PAEDAGOGY : Jurnal Ilmu Pendidikan dan Psikologi 1, no. 2 (September 7, 2021): 97–102. http://dx.doi.org/10.51878/paedagogy.v1i2.472.

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Education in the family in the family is our worship without limits to God who is worshiped, there is no limit to both the place and time we want to use, because education in schools and churches can be said to be limited, Christian religious education in this family is real education given to children, The purpose of education in the family is to lead the child's relationship to God, one of the main goals of Christian Religious Education in the family in order to train the cohesiveness of parents, both father and mother in educating their children, to make it visible The harmony and warmth of the family in educating their children with love, so that the children also feel the harmony of their families in seeking God in the family, besides that parents can see the development of their children, as well as provide good examples for their children.

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Ikafa, Irene, and Dieu Hack-Polay. "Deliver us from evil: The role of faith and family in coping with stress among African migrants in Australia." Social Work and Social Sciences Review 20, no. 3 (December 18, 2019): 88–107. http://dx.doi.org/10.1921/swssr.v20i3.1324.

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The paper examines stressors affecting involuntary and voluntary African migrants in Australia and how they cope with stress. Using semi-structured interviews, the paper examines the experiences of 30 African migrants in Australia. Most participants used a diversity of strategies including the reliance of God and family –usually constructed by alliance rather than kinship -to cope with stress. The key contribution of the paper is to go beyond traditional integration strategies to highlight the significance of God and family as remedies to ‘deliver’ the migrants from the obstacles to effective resettlement and psychological healing.Keywords: African migrants; stress; God; family; resettlement; coping strategies.

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Shepherd, Gary, and Gordon Shepherd. "Accommodation and Reformation in The Family/Children of God." Nova Religio 9, no. 1 (August 1, 2005): 67–92. http://dx.doi.org/10.1525/nr.2005.9.1.067.

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This article presents a case study analysis of recent institutional changes occurring in The Family, a well-known international movement originally called The Children of God. The Family is now flourishing well into its third generation in spite of intense external opposition that portrays it as an insidious cult. During the past ten years since the death of its founder, David Berg, The Family has dramatically changed many of its organizational modes of operation. These new developments have rational democratizing, and worldly accommodation implications that enhance organizational viability and prospects for success, while simultaneously threatening the group's internal standards and moral identity. Family leadership has imposed several retrenchment campaigns on Family homes worldwide to offset what are seen as the corrupting consequences of too much worldly accommodation. Tensions generated by these changes and reactions to them are analyzed in this article within sociological models of religious accommodation. The data for this article were obtained from extensive interviews with Family co-leaders Maria and Peter, and from close readings of key Family documents.

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20

Everson, A. Joseph. "Book Review: Isaiah's Vision and the Family of God." Interpretation: A Journal of Bible and Theology 50, no. 4 (October 1996): 423–24. http://dx.doi.org/10.1177/002096439605000415.

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21

Hanley, Katherine. "Book Review: Isaiah's Vision and the Family of God." Christianity & Literature 43, no. 3-4 (June 1994): 416–17. http://dx.doi.org/10.1177/014833319404300314.

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22

Bozeman, John M. "The Family/Children of God Under the Love Charter." Nova Religio 2, no. 1 (October 1, 1998): 126–35. http://dx.doi.org/10.1525/nr.1998.2.1.126.

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Palele, Novelia, and Lina Triana. "PENDIDIKAN BERBASIS KELUARGA DALAM KITAB RUT BAGI PELAYANAN S2C DI GBI KELIR SAMARINDA." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 2, no. 2 (November 23, 2020): 33–40. http://dx.doi.org/10.51730/ed.v2i2.48.

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Abstract: Theoretical basis: The family is a community that Allah has determined and defined for human needs. Research Objectives: (1) What is meant by family based education? (2) Why are some congregations lazy to follow Serving, and Confidant of God? (3) Why have some Serving, and Confidant of God congregations become discouraged? (4) What is the reason why some congregations refuse to follow Serving, and Confidant of God? (5) How is Family-Based Education and its application for Serving and Confidant of God services at GBI Kelir Samarinda? Method: Qualitative-Observative. Results of the study: (1) This education takes place in the family which is carried out by parents who are given to educate children in the family environment, (2) the congregation thinks the shepherd does not pay attention to it, the shepherd prefers the congregation, the congregation cannot keep secrets, the shepherd cannot be a good example. (3) Not comfortable attending worship, Thinking that this community is not important, Feeling just a waste of time, Worshiping too long. (4) Busy working, no desire to worship, rainy weather conditions, far distance to places of worship, do not have vehicles, do not have offerings for worship, there are conflicts among congregation members that have not been resolved. (5) through the communities of Salvation, Serving, and Confidant of God, we can reach out to every congregation in the church and through the communities of Salvation, Serving, and Confidant of God. Keywords: Education, Family, Service Abstrak: Landasan teori: Keluarga adalah komunitas yang Allah telah tentukan dan tetapkan bagi kebutuhan manusia. Tujuan Penelitian: (1) Apakah yang dimaksud dengan Pendidikan Berbasis Keluarga? (2) Mengapakah beberapa jemaat malas mengikuti Serving, dan Confidant of God? (3) Mengapa beberapa jemaat Serving, dan Confidant of God menjadi tawar hati? (4) Apakah penyebab beberapa jemaat yang tidak mau mengikuti Serving, dan Confidant of God? (5) Bagaimanakah Pendidikan Berbasis Keluarga dan penerapannya bagi pelayanan Serving, dan Confidant of God di GBI Kelir Samarinda? Metode:Kualitatif-Observatif. Hasil Penelitian: (1)Pendidikan ini berlangsung dalam keluarga yang dilaksanakan oleh orang tua yang diberikan untuk mendidik anak dalam lingkungan keluarga, (2) jemaat menilai gembala tidak memerhatikannya, gembala pilih kasih kepada jemaat, jemaat tidak bisa menyimpan rahasia, gembala tidak bisa menjadi teladan yang baik. (3) Kurang nyaman mengikuti ibadah, Menganggap bahwa komunitas ini tidak penting, Merasa hanya membuang waktu saja, Ibadahnya terlalu lama. (4) Sibuk bekerja, Tidak ada kerinduan beribadah, Keadaan cuaca hujan, Jarak tempat beribadah jauh, Tidak mempunyai kendaraan, Tidak mempunyai persembahan untuk beribadah, Ada konflik sesama anggota jemaat yang belum diselesaikan. (5) melalui komunitas Salvation, Serving, dan Confidant of God dapat menjaungkau setiap jemaat-jemaat yang ada di gereja dan melaluin komunitas Salvation, Serving, dan Confidant of God. Kata Kunci: Pendidikan, Keluarga, Pelayanan

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Dalton, Hilary, David C. Dollahite, and Loren D. Marks. "Transcendence Matters: Do the Ways Family Members Experience God Meaningfully Relate to Family Life?" Review of Religious Research 60, no. 1 (November 1, 2017): 23–47. http://dx.doi.org/10.1007/s13644-017-0317-2.

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25

Coulton, Nicholas. "God, the Bible and Human Rights." Ecclesiastical Law Journal 14, no. 2 (April 16, 2012): 275–91. http://dx.doi.org/10.1017/s0956618x12000063.

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The spat at the 2011 Conservative Party conference between the Home Secretary and the Lord Chancellor showed how contentious human rights legislation remains. Although Theresa May portrayed the claimant as having won the Article 8 right to remain in Britain because of his relationship with his cat, the judge had simply accepted the cat as one piece of evidence that the claimant had a genuine family life with his partner. The Home Secretary's principal point was that the right to respect for private and family life under section 8.1 of the European Convention on Human Rights and Fundamental Freedoms (ECHR) should be read in conjunction with section 8.2, which adds that such rights should not be overridden except where it isnecessary in a democratic society in the interests of national security, public safety, or the economic well-being of the country, for the prevention of disorder or crime, for the protection of health or morals, or for the protection of the rights and freedoms of others.

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Grossoehme, Daniel H. "Prayer Reveals Belief: Images of God from Hospital Prayers." Journal of Pastoral Care 50, no. 1 (March 1996): 33–39. http://dx.doi.org/10.1177/002234099605000104.

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Observes that prayers are the words of God's people spoken to God. They are also words which people speak about God. Examines a sample of prayers written by patients or family members in an open format book in a hospital chapel for what is revealed about the writers' beliefs about God.

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GRIFFITH, JAMES L. "Employing the God-Family Relationship in Therapy with Religious Families." Family Process 25, no. 4 (December 1986): 609–18. http://dx.doi.org/10.1111/j.1545-5300.1986.00609.x.

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28

Webb-Mitchell, Brett. "Open House: The American Family in the Household of God." Theology Today 52, no. 2 (July 1995): 247–52. http://dx.doi.org/10.1177/004057369505200207.

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Balch, Robert, James R. Lewis, and J. Gordon Melton. "Sex, Slander, and Salvation: Investigating the Family/Children of God." Journal for the Scientific Study of Religion 35, no. 1 (March 1996): 72. http://dx.doi.org/10.2307/1386398.

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30

Jennings, Patricia K. "“God Had Something Else in Mind”: Family, Religion, and Infertility." Journal of Contemporary Ethnography 39, no. 2 (April 2010): 215–37. http://dx.doi.org/10.1177/0891241609342432.

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31

Sweeney, Marvin A. "Isaiah's Vision and the Family of God (review)." Hebrew Studies 37, no. 1 (1996): 168–71. http://dx.doi.org/10.1353/hbr.1996.0003.

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32

Van der Merwe, D. J. "Understanding ‘sin’ in the Johannine epistles." Verbum et Ecclesia 26, no. 2 (October 3, 2005): 543–70. http://dx.doi.org/10.4102/ve.v26i2.240.

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The author of the Johannine Epistles has a good deal to say about sin. He abhors sin, seeing it as incompatible with God’ s character (oJ qeo;" fw`" ejstin, 1:5; [oJ qeo;"] divkaiov" ejstin, 2:29; and oJ qeo;" ajgavph ejstivn, 4:8) and with the status of believers as God’ s children. In this article attention is given to the following relevant aspects for understanding ‘hamartiology’ in the Johannine epistles from a ‘family perspective’: (1) the ‘family of God’ metaphor is used as the setting in which the author describes his symbolic narrative; (2) a differentiation is made between sin inside and sin outside the family; (3) sin outside the family is also described in terms of reciprocals to emphasize its condemnation; (4) finally, he focuses on the ‘forgiveness of sin’. This investigation is done against the socio-religious circumstances of the Johannine community in order to understand the Elder’ s ethical and doctrinal definitions of sin.

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Scullion, John J. "The God of the Patriarchs." Pacifica: Australasian Theological Studies 1, no. 2 (June 1988): 141–56. http://dx.doi.org/10.1177/1030570x8800100202.

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We cannot write a rounded account of the history or of the religion of the patriarchs. We can only point to certain elements which the biblical texts preserve. When we remove the proper name, YHWH, and all characteristics of Yahwism, we are left with a personal God who is the God of the father of the clan (the extended family) and of the clan itself; he has no name; he is just El, God, the high God, the eternal one, the God of this father of this group, the God who appeared at this place. The father worships this God; he prays and presides at the worship; there is no mediator at the place of worship. This God preserves the group through a son, and guides the group “on the way”. It is a simple, uncomplicated religion where God comes directly to the person, and the person goes directly to God.

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Wilhemus, Ola Rongan. "MEMBANGUN KOMUNIKASI IMAN DAN PELAYANAN KARYA MISIONER GEREJA DI TENGAH KELUARGA." JPAK: Jurnal Pendidikan Agama Katolik 11, no. 6 (February 7, 2019): 19–30. http://dx.doi.org/10.34150/jpak.v11i6.190.

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Modern communication medium allows one to easily share stories, establish contact with family members, to thank and apologize. Aware of the benefits of this communication medium each family member should utilize communications media wisely and more humanely. In the midst of this communication medium advancement of Christ's faithful should regard the family as a school of faith and a special communication experience divine grace. Each family who live karinia Divine love is called to give concrete testimony of the love of it. Every Christian family is a concrete sign of the presence and implementation of the tasks of the Church that lives. When carrying out this missionary task, God is always present in the family to bless, sanctify and strengthen family members. The presence of God is happening in real time when families gather to pray, worship and hear God's word together.

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Sobczyk, Adam Józef. "Biblijne podstawy duchowości świętorodzinnej w nauczaniu sługi Bożego księdza Jana Berthiera, założyciela Zgromadzenia Misjonarzy Świętej Rodziny." Ruch Biblijny i Liturgiczny 62, no. 1 (March 31, 2009): 53. http://dx.doi.org/10.21906/rbl.193.

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The analysis of the biblical basics of the Holy Family’s dimension of Christian spirituality drawn by Jean Berthier shows his impressive knowledge of the Holy Bible. God’ Servant uses many quotations to show biblical grounds for Christ’s imitation according to the pattern of the Holy Family. There are a few virtues of the Holy Family which deserve to be highlighted: trust and obedience to God’s Will, love to God and to neighbor, humility and mortification. Berthier not only enumerates those virtues, but also encourages everyone to realize them in everyday life, such as the Holy Family did it.

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Sobczyk, Adam Józef. "Biblijne podstawy duchowości świętorodzinnej w nauczaniu sługi Bożego księdza Jana Berthiera, założyciela Zgromadzenia Misjonarzy Świętej Rodziny." Ruch Biblijny i Liturgiczny 62, no. 1 (March 31, 2009): 53. http://dx.doi.org/10.21906/rbl.270.

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The analysis of the biblical basics of the Holy Family’s dimension of Christian spirituality drawn by Jean Berthier shows his impressive knowledge of the Holy Bible. God’ Servant uses many quotations to show biblical grounds for Christ’s imitation according to the pattern of the Holy Family. There are a few virtues of the Holy Family which deserve to be highlighted: trust and obedience to God’s Will, love to God and to neighbor, humility and mortification. Berthier not only enumerates those virtues but also encourages everyone to realize them in everyday life, such as the Holy Family did it.

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Grzesiak, Hanna. "Tradycyjna edukacja dzieci żydowskich (wprowadzenie do problemu)." Biuletyn Historii Wychowania, no. 26 (March 10, 2019): 69–80. http://dx.doi.org/10.14746/bhw.2010.26.5.

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The birth of a child in a Jewish family, both in the ancient times and today, brings happiness not only to the parents themselves but also to the whole of the Jewish community. Children are a gift from God, they contribute to the prosperous future of the family they come from, but they also, what is essential, guarantee the continued survival of the chosen nation. Following this assumption, childless families were considered to be deficient, unsubstantial and were shunned from society because, as the Israelites believe, God blesses only those who have numerous offspring. The lack of children was often considered a curse, equated to punishment for sins and the absence of God in the family. The present article introduces the reader to the principles of traditional education of Jewish children, outlines problems of child’s education both at home, which is a fundamental basis for creating and shaping Jewish identity, and at school, where the emphasis is on transferring knowledge of religious and moral nature. Additionally, educational methods used both at family home and educational establishments are also discussed in the article.

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Pinsent, Andrew. "God, Elvish, and Secondary Creation." European Journal for Philosophy of Religion 11, no. 2 (June 20, 2019): 191. http://dx.doi.org/10.24204/ejpr.v11i2.2620.

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According to the theological worldview of J. R. R. Tolkien, the principal work of a Christian is to know, love, and serve God. Why, then, did he devote so much time to creating an entire family of imaginary languages for imaginary peoples in an imaginary world? This paper argues that the stories of these peoples, with their ‘eucatastrophes,’ have consoling value amid the incomplete stories of our own lives. But more fundamentally, secondary creation is proper to the adopted children of God and can be a way of drawing closer to God. Such work also witnesses to the freedom of the children of God, not only to receive salvation from God, but to contribute to the enrichment of creation and eternal life.

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Sihombing, Riana Udurman, and Rahel Rati Sarungallo. "Peranan Orang Tua Dalam Mendewasakan Iman Keluarga Kristen." Journal Kerusso 4, no. 1 (March 19, 2019): 34–41. http://dx.doi.org/10.33856/kerusso.v4i1.104.

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God wants to involve Himself in every family, because family is a small institution but important. Family is a symbol of the relationship between Christ and the church. Family is the God's place to express His love through relationships in love each other, mutual respect and care among all family members. God in His wisdom has given humans the best model and way of maturing in faith, through the role of parents as God's representatives to guide children. Likewise in modern times almost all parents (husband and wife) work outside automatically when gathering with children only at night. Sometimes children are asleep or studying, and parents feel tired and need rest. Such conditions and situations cause no opportunity for parents to communicate, guide and pay attention to the development of children.

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Hays, Nathan. "Orphanhood and Parenthood in Joseph and Aseneth." Journal for the Study of the Pseudepigrapha 27, no. 1 (September 2017): 25–46. http://dx.doi.org/10.1177/0951820717735713.

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In the romance Joseph and Aseneth, Aseneth identifies herself as an orphan abandoned by her parents (e.g., 11.3–5; 12.5; 13.1–2). The problem, however, is that she consistently maintains cordial relations with her family. This article addresses this discrepancy by analyzing the rhetorical function of the orphanhood language in light of the parenthood imagery running throughout the work. The romance presents people as belonging to the families of either God or the devil (12.9–11). Aseneth's self-identification as an orphan both signals her total separation from the family of the devil and prepares Aseneth for full incorporation into the family of God by placing her into the category of marginalized people over whom God exercises paternal care (e.g., 11.13; 12.13). The orphanhood and parenthood language thus justifies the acceptance of non-Jews into the chosen community in a way that could have appealed to some communities of Jews or Christians.

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Hamilton, Jill B., Nakia C. Best, Jessica S. Wells, and Valarie C. Worthy. "Making sense of loss through spirituality: Perspectives of African American family members who have experienced the death of a close family member to cancer." Palliative and Supportive Care 16, no. 6 (December 12, 2017): 662–68. http://dx.doi.org/10.1017/s1478951517000955.

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AbstractObjectiveAmong African Americans, spirituality is meaning or purpose in life and a faith in God who is in control of health and there to provide support and guidance in illness situations. Using qualitative methods, we explored the use of spirituality to make sense of the end-of-life and bereavement experiences among family members of a deceased cancer patient.MethodData in this report come from 19 African Americans who experienced the loss of a family member to cancer. A qualitative descriptive design was used with criterion sampling, open-ended semistructured interviews, and qualitative content analysis.ResultsParticipants made sense of the death of their loved one using the following five themes: Ready for life after death; I was there; I live to honor their memory; God's wisdom is infinite; and God prepares you and brings you through. These five themes are grounded in conceptualizations of spirituality as connectedness to God, self, and others.Significance of resultsOur findings support the results that even during bereavement, spirituality is important in the lives of African Americans. African American family members might struggle with issues related to life after death, their ability to be physically present during end-of-life care, and disentangling beliefs around God's control over the beginning and ending of life. The findings in this report can be used to inform healthcare providers to better support and address the needs for support of African American family members during end-of-life and bereavement experiences.

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Palermo, George B. "Koestenberger, Andreas. God, Marriage and the Family: Rebuilding the Biblical Foundation." Journal of Interdisciplinary Studies 18, no. 1 (2006): 201–3. http://dx.doi.org/10.5840/jis2006181/217.

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Staiti, Paul J. "God, Family, and Art: Unpublished Letters from Samuel F. B. Morse." Archives of American Art Journal 25, no. 4 (January 1985): 10–15. http://dx.doi.org/10.1086/aaa.25.4.1557368.

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Fetzer, J. S. "One Family under God: Immigration Politics and Progressive Religion in America." Sociology of Religion 75, no. 3 (August 24, 2014): 489–90. http://dx.doi.org/10.1093/socrel/sru046.

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Lacayo, Celia. "One Family under God: Immigration Politics and Progressive Religion in America." Contemporary Sociology: A Journal of Reviews 44, no. 5 (August 31, 2015): 737–38. http://dx.doi.org/10.1177/0094306115599351ppp.

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Baker, Herschell. "Book Review: The Family God Uses: Leaving a Legacy of Influence." Christian Education Journal: Research on Educational Ministry 7, no. 1 (May 2010): 203–7. http://dx.doi.org/10.1177/073989131000700115.

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Centner, David J. "Saint Thérèse of Lisieux: Her Family, Her God, Her Message (review)." Catholic Historical Review 93, no. 4 (2007): 987–88. http://dx.doi.org/10.1353/cat.2007.0347.

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Rothstein, Mikael. "The family, Ufos and god: A modern extension of Christian Mythology." Journal of Contemporary Religion 12, no. 3 (October 1997): 353–62. http://dx.doi.org/10.1080/13537909708580810.

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Urale, Poutasi W. B., Maria Bellringer, Jason Landon, and Max Abbott. "God, family and money: Pacific people and gambling in New Zealand." International Gambling Studies 15, no. 1 (January 2, 2015): 72–87. http://dx.doi.org/10.1080/14459795.2014.998252.

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Grumløse, Sine Penthin, and Anja Marschall. "Forestillingen om den gode familie." Forskning i Pædagogers Profession og Uddannelse 2, no. 2 (November 8, 2018): 12. http://dx.doi.org/10.7146/fppu.v2i2.110781.

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Familier kan se ud på mange måder. Trods mangfoldighed og diversitet i familiers sammensætning synes én normativ forståelse af familien dog at dominere; nemlig kernefamilien. I denne artikel kombineres viden fra et diskursanalytisk forskningsprojekt om dansk familiepolitik med viden fra forskningsprojekter, der trækker på kritisk psykologisk familieforskning. Vi undersøger forståelsen af en god familie over tid og ser, hvordan præskriptive forståelser af en god familie som en stabil kernefamilie også i dag sætter en særlig – og ikke altid hensigtsmæssig – ramme for forældre, der bestræber sig på at arrangere gode betingelser for familiens liv men også for pædagogers samarbejde med forældrene. Dette sker ved, at vi dels kaster et blik bagud på forståelsen af en god familie, dels betragter konkrete problemstillinger i familiers hverdagsliv i dag og spejler dem i deres kulturhistoriske ophav. [Abstract – UK]Perceptions of the good family – an educational challenge?Families today are composed in numerous ways but despite the diversity of the families’ composition, one normative understanding of family nevertheless seems to dominate; namely the nuclear family. In this article, we explore how the concept of a good family has developed historically and examine the meanings these understandings have for family life today. We analyze historical understandings of a good family and investigate how prescriptive understandings of a good family also today set a specific framework for both parents’ endeavoring to arrange good conditions for family life, but also for educators’ cooperation with parents. With this analytical approach, we seek to understand contemporary conditions of family life by mirroring them in their cultural-historical heritage.

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Journal articles on the topic 'Family of God'

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