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Journal articles on the topic 'Godó family'

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Author: Grafiati

Published: 10 March 2023

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1

Gomar Calatayud, Marc. "La Lucrècia Borja de ficció en el drama d’Hugo i els seus derivats." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 6, no. 6 (December 29, 2015): 100. http://dx.doi.org/10.7203/scripta.6.7825.

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Resum: El drama Lucrèce Borgia de Victor Hugo confereix al personatge històric una sèrie d’atributs en sintonia amb el gust sensacionalista de l’època: en ser dona, poderosa, bella i formada. Lucrècia Borja és el millor exemple d’allò que Kristeva anomena «l’abjecte» en les Pouvoirs de l’horreur (1980). Una imatge de femme fatale lligada al verí o l’incest que es popularitzarà gràcies a les nombroses obres derivades del drama: de l’òpera de Donizetti als romanços populars de manera que les característiques del personatge de ficció s’imposaran a l’històric en l’imaginari col·lectiu. Lucrècia Borja, que fins aleshores havia estat considerada un instrument al servei de les polítiques familiars, entrarà a formar part per «mèrits» propis del triangle del mal junt amb l germà, Cèsar Borja, i son pare, el papa Alexandre VI. Paraules clau: Lucrècia Borja, Victor Hugo, Gaetano Donizetti, llegenda negra, literatura de cordell, paròdia, segle XIX, Francesc Godó, abjecte Abstract: The Victor Hugo’s drama Lucrezia Borgia gives to the historical character some attributes in line with the sensationalist preferences of that time: being a female, powerful, beautiful and educated. Lucrezia Borgia is the best example of what Kristeva names «the abject» in Pouvoirs de l’horreur (1980). The character is a femme fatale image linked to poison or incest and it was popularized thanks to the many works resulting from this drama. So that, the features of the fictional character prevailed to the real historical character in the popular beliefs, this happened in Donizetti's opera, but also in the chapbooks of that time. Lucrezia Borgia had previously been considered an instrument in the service for family policies, but she became part of an evil triangle, thanks to her own attitude, along with her brother, Cesare Borgia, and her father, the pope Alexander VI. Keywords: Lucrezia Borgia, Victor Hugo, Gaetano Donizetti, black legend, chapbook, parody, nineteenth century, Francesc Xavier Godó, abject

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2

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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3

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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4

Balsys, Rimantas. "PAGANISM OF LITHUANIANS AND PRUSSIANS: RITUAL LAUGHTER." Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no. 29 (2021): 5–9. http://dx.doi.org/10.17721/1728-2659.2021.29.1.

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Ritual laughter is considered an integral part of the rituals used to make sacrifice to the ancient gods. This article analyzes instances of ritual humor in written sources from the 16th to 17th century and echoes of the joke in calendars, family traditions and folklore in the 19th and 20th centuries. The aim is to investigate how jokes and fun were understood in the religion and mythology of the ancient Balts; what influenced the expression of this sort of joke and how; and what forms and manners for eliciting jokes and fun are recorded in written sources, customs, traditions and folklore. Information in the written sources from the 16th and 17th centuries (even if it is fragmentary) shows Lithuanians and Prussians knew of ritual laughter which is a component part of rituals for making sacrifices to the ancient gods. The aim of ritual laughter was to succeed in making the gods happy (especially gods protecting agriculture and its different branches). From the examples presented, although there might not be many of them, we can nonetheless determine that the ritual laughter of the Lithuanians and the Prussians was divided into two categories: a) the happy god (with the request and wish the god would be happy) and b) the ritual laughter and fun of participants in rituals. After Christianity came to dominate in the late 17th century, ritual humor became an important part of calendrical, family and other customs, recorded in folklore and echoed in everyday speech and phraseology.

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Agussalim, Agussalim, Muhammad Saleng, Hermansyah Hermansyah, Ardhanari Hendra Kusuma, Bahruddin Bahruddin, M. Natsir, and Abidin Abidin. "Healthy Living in Makassar’s Family Based on Thier Faith." Journal of Clinical Case Reports and Studies 3, no. 1 (January 4, 2022): 01–06. http://dx.doi.org/10.31579/2690-8808/091.

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Various aspects of human life are organized in Muslim community, including health problems. Islam highly upholds the health in which many people are deceived from such health. One of the efforts that can be done to maintain the health given by god is to implement clean and Healthy Living Behavior in families, schools and others. This research was conducted at Mosque of Antang, Makassar. This research was conducted using Cross Sectional design. The sample used as many as 40 respondents; data analysis used is univariate and bivariate with chi-square test. The results of statistical tests of Hand Washing Orders and defecation obtained a value of p Value of 0.000, and Smoking Prohibition obtained a value of p Value of 0.001, the test results showed that there is a relationship between Hand Washing Orders, defecation and Smoking Prohibition with Clean and Healthy Living Behavior, because the calculated value of P < α = 0.05. Based on the research, it can be concluded that Clean and Healthy Living Behavior of Applied Mosque Antang is in the good category. Where they are washing Their Hands, Make Latrines and without Smoking because of the encouragement of faith in their hearts, fear and obedience to the command of God and the magnitude of their love for the Messenger. Therefore, it is expected through this research that the People of Indonesia to further increase faith and following to god and love and practice of the Messenger of God in daily life.

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6

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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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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8

Daaleman, Timothy P. "The Face of God Revealed." Annals of Family Medicine 20, no. 5 (September 2022): 481–83. http://dx.doi.org/10.1370/afm.2862.

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9

Hebben, Miriam. "The Family Butchers holt Godo Röben." Lebensmittel Zeitung 74, no. 5 (2022): 12. http://dx.doi.org/10.51202/0947-7527-2022-5-012.

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10

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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12

Mundal, Else. "The position of the individual gods and goddesses in various types of sources - with special reference to the female divinities." Scripta Instituti Donneriani Aboensis 13 (January 1, 1990): 294–315. http://dx.doi.org/10.30674/scripta.67181.

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In the written sources the gods are arranged in a patriarchal family structure with Odin on the top. If we try to rank the gods in order of precedence on the basis of the number of instances in the toponymic material, Odin would be found a good way down the list. Generally, we should expect gods connected with the cult of fertility and the agricultural society to be overrepresented in the toponymic material in comparison with a god of war. If we consider our literary sources and ask which of the goddesses' names are most frequently used as basic words in kenningar for women, we see that many of the more "unknown" goddesses are very well represented in this material. In the toponymic material, it was the leading goddess who was considered to be the leading god's wife, but not necessarily. Both Frigg and Freyja belong to the type of fertility goddess.

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Olley, John W. "A Precursor of the Nrsv?‘Sons and Daughters’ in 2 cor 6.18." New Testament Studies 44, no. 2 (April 1998): 204–12. http://dx.doi.org/10.1017/s0028688500016477.

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The phrase ‘sons and daughters’ in 2 Cor 6.18 provides the only instance of θυγάτηρ in all of the letters ascribed to Paul. It is argued that (1) the OT allusions in vv. 16–18 are from similar contexts of warning against combining the worship and service of God with that given to other gods, with (2) v. 18 being an echo of Deut 32.19, another instance of Paul's use of Deut 32. (3) Another influence is the OT practice, unlike that of the NT, of predominantly using both ‘sons’ and ‘daughters’ in parenting and family contexts.

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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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15

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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Brînzea, Nicolae, and George-Ștefan Silivestru. "Family - micro ecclesia." Technium Social Sciences Journal 38 (December 9, 2022): 675–79. http://dx.doi.org/10.47577/tssj.v38i1.7980.

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The family is a divine part of God's plan. It is the fundamental element of a strong society. Marriage is not only a model of interhuman existence, it is the model of man's relationship with God. Marriage is the mystery of sanctifying love. The family is recognized as the "little Church" or the "Home Church", the mission of both parents being a prophetic one in the sense of understanding the universal priesthood of each active member of the Church of Christ. The family is also the environment where the child naturally learns to pray. It is the first and fundamental school of moral and social life, a community of love. The great mystery of the family is the mystery of transfiguration, of spiritualized love, which lifts man up to God.

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17

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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18

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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19

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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20

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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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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Williams, Rachel. "Household Gods: The Religious Lives of the Adams Family." American Nineteenth Century History 21, no. 2 (May 3, 2020): 188–90. http://dx.doi.org/10.1080/14664658.2020.1789345.

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Morrison, Jeffry H. "Household Gods: The Religious Lives of the Adams Family." Journal of American History 107, no. 2 (September 1, 2020): 448–49. http://dx.doi.org/10.1093/jahist/jaaa250.

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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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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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Siregar, Yana Restika. "THE POSITION OF SONS IN THE MANDAILING FAMILY IN RANTAUPRAPAT." JHSS (Journal of Humanities and Social Studies) 6, no. 3 (October 29, 2022): 359–62. http://dx.doi.org/10.33751/jhss.v6i3.6793.

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This study aims to describe the position of sons in the Mandailing family in overseas areas. This research is located in Bangun Sari Hamlet, Labuhanbatu Regency, Rantauprapat. This study uses an ethnographic approach using descriptive qualitative methods. The subjects in this study were married couples (families) who are of the Mandailing ethnicity. The number of respondents in this study were 5 people. Data collection was carried out by observing, interviewing, and studying written documents. The data obtained was then analyzed using qualitative data analysis, namely data collection, data reduction, and data presentation. Research results obtained by children in a family are the most beautiful gifts from God. In a family in the Mandailing community, sons are very important because sons carry a surname and are successors of the genealogy and are a complement to the philosophy of Dalihan Na Tolu. The Mandailing ethnic community in Bangun Sari Hamlet has an understanding that the position of sons in the Mandailing family is high because they are the successors of the clan. However, along with the times and the occurrence of assimilation in customs and culture with the Javanese, the people view boys and girls as the same. There is no difference in what happens to girls even though sons are the successors of the clan. In the past, boys were number one in education and wealth, but now they are all equal

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McGee, Jocelyn, Dennis Myers, Rebecca Meraz, and Davie Morgan. "Caring for a Family Member With Mild Dementia: Perceptions, Connections, and Relational Dynamics With the Sacred." Innovation in Aging 5, Supplement_1 (December 1, 2021): 462. http://dx.doi.org/10.1093/geroni/igab046.1787.

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Abstract Researchers define spirituality as the search for or connection with the “sacred”, which is transcendent and considered blessed, holy, or revered. For some, the sacred is connection with a divinity (e.g., God, gods) and for others, a close relationship with something else bigger than themselves (e.g., the Universe, Nature, a life philosophy). Current research reports that family caregivers with a strong connection to the sacred, as compared with those who do not, have fewer symptoms of depression, more positive perceptions of the caregiving experience, improved coping, and bolstered resilience. However, there is limited research on the impact of spirituality on the perceptions of familial caregivers whose loved ones have recently been diagnosed with dementia. In this study, 27 family caregivers of persons with mild dementia (CDR=1) were interviewed using the Dimensions of Caregiving Interview (DCI, McGee & Carlson, 2013). The DCI identified positive psychological aspects of the caregiving experience, including spirituality. Three heuristic themes emerged from Directed Content Analysis: perceptions about the sacred reflect variability in the early part of the caregiving journey; specific characteristics, traits, and functions of the sacred shape caregiver coping and adjustment; and the relational dynamics between caregivers and the sacred inform adaptation. Recommendations for clinical practice and additional research are provided.

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Varley, Julia. "Sanjukta Panigrahi: Dancer for the Gods." New Theatre Quarterly 14, no. 55 (August 1998): 249–73. http://dx.doi.org/10.1017/s0266464x00012197.

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The great classical Indian dancer and co-founder of the International School of Theatre Anthropology, Sanjukta Panigrahi, died in June 1997. An outstanding exponent – and virtually the rediscoverer – of Odissi dance, Sanjukta Panigrahi was born in Orissa into a Brahmin family, and defied the prejudice of her caste as the first girl to pursue Odissi dance as a career. With the support of her family, she began studying at the age of five under the guru Kelucharan Mahapatra, with whom she worked for many years, and also trained in Bharata Natyam for six years with the master Rukmini Devi. Julia Varley, an Odin Teatret actress since 1977, knew and worked with Sanjukta for twenty years, and in the following article offers her memories and reconstruction of the experiences of apprenticeship, performance, technique, cultural exchange, teaching, and family and work relationships, both in India and within the multicultural context of ISTA. Sanjukta's own descriptions of her life and work, drawn from a wide variety of sources, are interspersed throughout the article, in an attempt to keep alive this remarkable actress/dancer's way of thinking and being, coloured by her particular female strength. Julia Varley was born in London in 1954, spent her childhood in Milan, joined Odin in 1976, and has been a participant in the ISTA sessions since their conception in 1980.

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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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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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Tobing, Leonard Lumban. "Christian Religious Education in the Family: Benefits and Uses for the Millennial Generation." International Journal of Science and Society 4, no. 4 (November 18, 2022): 346–56. http://dx.doi.org/10.54783/ijsoc.v4i4.580.

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Christian Religious Education, from now on referred to as family PAK, is a very important education for all family members. Through family PAK, that can be done with worship, with the aim that all family members can know and understand God who is worshiped and enable the whole family to live according to God's word and can be an example for others. Family PAK is an important task for parents as individuals who are given the responsibility by God to teach it. Not only parents but all family members who are there must support each other and carry out PAK in the family; therefore, it takes commitment from the whole family so that family PAK can be realized. Given how many children choose the wrong path (not in the presence of God) to take actions that are not commendable, the child's future will be disrupted. In this case, how do parents give time to teach their children through worship, stories, and conversations. This writing aims to see the extent to which the benefits and objectives of PAK are carried out in the family to anticipate the progress of the era, which greatly influences the human mindset.

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Febriyanto, Dedi, Kiki Nurjana, Eka Anista, and Dedi Mardiansyah. "Kearifan Lokal dalam Hikayat Komering Pitu Phuyang." Diglosia: Jurnal Kajian Bahasa, Sastra, dan Pengajarannya 4, no. 3 (August 2, 2021): 321–34. http://dx.doi.org/10.30872/diglosia.v4i3.227.

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The purpose of this study is to explore and describe local wisdom in the Hikayat Komering Pitu Phuyang. The study used a qualitative descriptive method with a sociological literature approach. Source of research data is Hikayat Komering Pitu Phuyang by Himawan Bastari. The data were collected using the reading-note technique, while the content analysis technique carried out the data analysis. The results showed that the Hikayat Komering Pitu Phuyang contains very diverse local wisdom. Local wisdom includes (1) Wangsa Buay Tumi's belief in tambo as a means of information that is believed to be true, (2) the belief system in Belaksa Kepampang and Ikahua as the embodiment of gods, (3) the tradition of giving adok as a form of appreciation, (4) ) the government system in the form of a kingdom, (5) the tradition of slaughtering virgins and virgins as evidence of worship of gods, (6) the caste tradition in royal family marriages as a symbol of honour, (7) the tradition of asceticism at the top of a mountain as a means of approaching oneself to the God, (8) society that has the principles of religious life, full responsibility, and hard work, (9) a residential system that reflects the breadth of the way the people think.

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Fylypovych, Liudmyla O. "Actualization of family values in the post-sacral day: Challenges for the State and Church." Religious Freedom, no. 21 (December 21, 2018): 8–18. http://dx.doi.org/10.32420/rs.2018.21.1214.

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The article is devoted to the problems of the modern family faced with the complicated challenges of the XXI century in post-secular society. In place of the religious world order, which regulated family relations for millenia, based on unchanging religious dogmas, a new era comes, which strongly refuses religious consecration of marriage and family, in a new way constituting the relations of secular state and church, desacralizes morality. The secular gradually covers the family and family ties, partly solving prejudiced problems of inequality of articles and generations, inequalities of social roles, and so on. Instead of changing the religious model of the family, a new type of family relationship comes in, based on the freedom of each member of the family, freeing them from slavery. However, the secular day raises new problems, including social orphanhood, violence, single-parent families, drug addiction, etc., which need to be resolved in the post-secular society. These problems are perceived as religious (religious-based families) and non-religious (families that do not put God or gods at the heart of their relationship) families who are looking for ways out of the crisis. The article defines the signs of this post-secular society, where both religious and secular ones exist simultaneously. In return, the separation of the secular from the religious and the suppression of the religious secular, the absolute priority of the secular over the religious comes another model. Religion on the wave of religious revival is actively included in the public sphere, is clearly represented in various social projects, including family, so that religion gradually increases its authority and influence. In this situation, facing the complex challenges facing the family, the religious and secular worlds are forced to seek such forms of communion in order to jointly solve the problems that have arisen. Ukraine still has to overcome mutual distrust, ignorance of opportunities of each other, accumulate resources, since both the church and the state work on one subject - a citizen of the state and a believer church.

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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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Zehra, Syeda Saniya, and Elizabeth Schwaiger. "Attachment to God in a Collectivistic Context and its Impact on Perceived Stress." Christian Journal for Global Health 8, no. 2 (December 27, 2021): 24–35. http://dx.doi.org/10.15566/cjgh.v8i2.531.

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Introduction: Research indicates that attachment to God is correlated with parental attachment and perceived stress. However, these relationships have not been studied outside the Western context. The present research evaluated the relationship between attachment to God and attachment to parents within different family systems and the impact of these attachments on perceived stress. Methods: A sample of 284 Christian undergraduate students was surveyed. The data were collected from the participants through convenience sampling. Relationships between attachment to parents, attachment to God, religiosity, and perceived stress were studied. Results: A significant positive relationship between attachment to parents and to God was found for the nuclear family system on the anxiety subscale. For the avoidance subscale, both nuclear and joint family systems had significant positive relationships between parental attachment and attachment to God; however, it was stronger for joint family systems. The multiple regression analysis showed parental avoidance (β = .256, p <.001) and God anxiety (β = .281, p <.001) as the strongest predictors of stress. Discussion: The findings highlight the impact of collectivistic cultural values, particularly the importance of relationships. The implications include the significance of the impact of culture on attachment relationships and the finding that attachment correlates with lower levels of perceived stress. The research also shows the difference in attachment styles depending upon the family system the participant belongs to which can again be attributed to cultural norms and values.

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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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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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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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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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Bishwende, Augustin Ramazani. "The Church, family of God in Africa, to the challenges of global modernity." Revista Eclesiástica Brasileira 82, no. 322 (July 21, 2022): 444–59. http://dx.doi.org/10.29386/reb.v82i322.4238.

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In the current context of the deep crisis within Roman Catholicism, has really been put to the challenges of the Gospel the Church, a family of God? Doesn’t the African ecclesiology of the family of God run to the challenges of global modernity? If African bishops recognize the theological relevance of this paradigm for pastoral care and catechesis, how can this paradigm help to solve many questions such as the celibacy of priests in Roman Catholicism, the problem of marriage for all or homosexuality in the Church today, and that of remarried divorcees? The Church, Family of God, the community of love, leads to hermeneutics that in Africa it must become Light of God and Light of men in the midst of our world in the making. It is by accepting to be the Lord’s Easter that she can enter modernity and assume it, that she can embrace all sinners. It is a Church of sinners saved by Christ, anointed of God.

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Burton, Diana. "IMMORTAL ACHILLES." Greece and Rome 63, no. 1 (March 29, 2016): 1–28. http://dx.doi.org/10.1017/s0017383515000236.

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During the early archaic period, there was considerable interest in the heroic past and the acts of mythical ancestors, especially as embodied in epic. In particular, there are a number of archaic myths dealing with attempts to evade death and to gain immortality, mostly unsuccessful. All Greek heroes are descended from gods: having at least one god (or goddess) somewhere in the family tree is a prerequisite for achieving anything worthy of note. And in a few heroes, this sliver of divinity may be turned into full-blown immortality. It is a recurring theme in Greek myth, therefore, that there is a narrow window of possibility for a hero to escape his mortal status and not have to die. Behind such myths lies the fiction that, in a past age, immortality had been attainable; the heroes of the past might not have been immortalized often, but the chance had been there. This was contrasted with the present duller age, in which immortality was out of reach.

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Severy-Hoven, Beth. "A Family of Gods: The Worship of the Imperial Family in the Latin West by Gwynaeth McIntyre." Phoenix 71, no. 1-2 (2017): 194–96. http://dx.doi.org/10.1353/phx.2017.0031.

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Shah, Maulana Akbar. "Spiritual Development in Family Management." Al Hikmah International Journal of Islamic Studies and Human Sciences 5, no. 4 Special Issue (July 31, 2022): 89–107. http://dx.doi.org/10.46722/hikmah.v5i4e.

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In Islam, spirituality means worshipping God, seeking the satisfaction of God, awareness of the origin of the universe, humility, submission, and trust, which man demonstrates in all of his actions. In this way, an individual's oath to Allah is the focal point of Islamic spirituality. When discussing the role of spirituality in touching the unending episode of happiness in this world and the next world, the nature of spirituality continues to develop beyond one’s imagination. The word "spiritual" comes from the Latin word "spiritus," indicating breath, an essential element of human life. Without breathing, there is no life; therefore, every aspect of living, in essence, is related to the realm of the spiritual. Spirituality is also essential in human life experiences through the physical and mental senses, which are difficult to express in ordinary language. They have something to do with deep knowledge, dealing with living and non-living things and the metaphysical. Searching for a true sense of spirituality could show a path to self-identity that can answer who we are, where we come from, and our destination. This paper discusses the significance of the development of spirituality, starting from an individual to the family and society. It provides methods of developing spirituality, the nature of the development of spiritual values, training the children with the inculcation of religious teachings, and a comparison of spiritual values in Islamic and western practices. This research applies the descriptive-analytical method. It attempts to illustrate the significance of applying spirituality in the family and society at large as a catalyst towards the prosperity of this world and the next.

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Pereira, Filipe. "Theyyam, The Dancing Gods." Journal of Anthropological Films 2, no. 1 (May 24, 2018): 1369. http://dx.doi.org/10.15845/jaf.v2i1.1369.

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The cult of the Theyyams is exclusive to the north of Kerala, southwest India, and consists of a deity assuming a living form through a ritual performance. The main characteristic of this cult is that the performer is supposed to be transformed into the divinity, it is not merely a representation but a living god or goddess that is present to the believers, and everybody behaves according to that assumption.The main type of ceremony with the participation of Theyyams is the kaliyattam, a “danced story”, which happens during a festival organized annually in a village or family temple. The performers belong to the lower castes or tribes of the traditional social stratification system.The documentary follows Rajesh Peruvannan, a Theyyam performer, in the process of transformation into the condition of a living god.

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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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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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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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Szymańska, Maria, Zbigniew Marek, and Anna Walulik. "Religious Upbringing in Family." Central European Journal of Educational Research 2, no. 2 (July 13, 2020): 17–26. http://dx.doi.org/10.37441/cejer/2020/2/2/7910.

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The article is aimed at eliciting the deep, profound meaning of the religious upbringing of the human who is endangered nowadays with the loss or reduction of his/ her own identity, the identity of community, particularly family. This upbringing infusing the integrity of the personal, and society can be seen in the human's integral development covering the centre of a person’s being, his/ her spirituality. Spirituality can be seen from different perspectives. Spirituality aligned with religious upbringing awakens reflection upon how necessary it is to consider it one of the most important factors for determining complex human development. Therefore, the aspect of the religious upbringing in family is undertaken by the authors of this article, who would like to exemplify the importance of it in the reference to the Diary written by Anna Potocka from the Działyńscy. The author belongs to that famous noble family in Poland, who successfully helped others in expressing their love to God.

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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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