Literatura académica sobre el tema "Family Man (Christian theology) Family"
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Artículos de revistas sobre el tema "Family Man (Christian theology) Family"
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Bodak, Valentyna. "Christian doctrine of human spirituality". Ukrainian Religious Studies, n.º 8 (22 de diciembre de 1998): 29–38. http://dx.doi.org/10.32420/1998.8.174.
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The crisis situation of the present human society is considered in modern theology as a state of spiritual degradation, which in general is inherent in the whole human race. Ignoring the spiritual factor in public life, according to theologians, is a major source of deepening social contradictions. Impotence is the source of all misery in personal, family and social life. Therefore, today sermons from the church's ambon sound with appeals to the moral and spiritual revival of man, with the teachings of how to understand in their hearts.
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Zorgdrager, Heleen E. "Homemade Mission, Universal Civilization: Friedrich Schleiermacher’s Theology of Mission". Mission Studies 30, n.º 2 (2013): 221–47. http://dx.doi.org/10.1163/15733831-12341286.
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Abstract Though it is generally acknowledged that Friedrich Schleiermacher (1768–1836) was the first to put mission studies in the curriculum of theology, the contents of his theology of mission are not very well known. This article offers a careful reconstruction of his mission theology based on a gender-critical and postcolonial reading of the main sources, in particular Christian Ethics. Schleiermacher made a case for a family-based type of mission, closely linking mission activity to religious education. He favored an organic and grassroots approach to mission. By highlighting his upbringing in the Moravian mission-oriented community and by analyzing his reluctance to morally justify modern foreign missions, the author replies to recently voiced criticisms that Schleiermacher’s theology takes a colonialist stance and contributes to the export of a “cult of female domesticity”. His views on the superiority of Christian religion can be counterbalanced and modified by his actual theology of the missional encounter. The article proposes to retrospectively regard Schleiermacher as one of the first theologians who convincingly expressed the notion of a missional church which is as inclusive as possible.
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Tyshchenko, Andriy Georgiоvich. "The implementation of Christian family values in charismatic churches in Ukraine (on the example of the church "New Generation")". Religious Freedom, n.º 21 (21 de diciembre de 2018): 110–29. http://dx.doi.org/10.32420/rs.2018.21.1204.
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The article deals with the specifics of religion as a regulator of relations in society and family. The analysis of the actualization of Christian family values and the form of their implementation on the example of the Church "New Generation", in the conditions of the revival of religious life and the development of Ukraine as a polyconfessional state is analyzed. Shown is the change in the role of the church and the extent of the impact of Christian values on the social in the regional dimension, as well as those social problems that the church should deal with.
It turns out that the crisis of a modern family prompts Christian denominations to react to the existing state of affairs. This forms a confessional specificity in understanding the roots and ways of solving the problems of society.
Charismatic churches today are characterized by increasing recognition, increasing tolerance in society, deepening of institutionalizing change, and the formation of their own theology. They function in the Ukrainian society and cause more or less influence on different components of society. Charismatics do not have a single center or doctrine, so the purpose of this article is to clarify the peculiarities of actualization of Christian family values and the specifics of their implementation in the theology and activities of the charismatic Church "The New Generation"). The task of the article is to determine the specifics of theological understanding, the main forms of the practical solution of the charismatic Church "New Generation" of those problems that exist in the Ukrainian society and are related to the family as a primary collective. Another task is to investigate the influence of the church's role on marriage relations and the family in the region.
It is stated that the theological basis of the Church "The New Generation" is in the dynamics of formation, based on the general religious principles of Christianity in general and Protestantism in particular. The Christian system of values has a theistic-objectivist character for them. The Protestant principle of "Soli Deo gloria" ("only God's glory") laid the foundation for the formation of the family values of carismatic spirituality carriers.
The charismatic church as an institution reacts to constant changes in all spheres of society's life. It becomes mobile, open to change, modernizes, and tests various forms of solving relevant social problems associated with the family.
The charismatic church's position on marriage is serious and well-considered. In the ecclesiastical environment, a series of seminars devoted to family and marriage issues have been developed, and preventive and spiritual work is being conducted on the prevention of hasty marriages. The region's statistics indicate positive changes towards strengthening the family's institute, reducing the number of divorces, and so on. Such indicators allow us to speak about the positive influence of the activity of the charismatic Church "The New Generation" on church parishioners, on the situation in the city and the region, as the "New Generation" subsidiary churches are located throughout the region. This testifies to the effectiveness of the practical activities of the charismatic Church "New Generation" in the region and the desire to extend its experience to other regions of Ukraine.
The results of the research can be used in religious studies courses, in particular in the teaching of disciplines related to the study of Christian and non-Christian trends, the specifics of new religious movements, as well as for state bodies, with the aim of improving the state-confessional relations and harmonizing social work with the population.
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Kasprzak, Dariusz. "Tematyka społeczna w pismach św. Ambrożego z Mediolanu". Vox Patrum 57 (15 de junio de 2012): 277–96. http://dx.doi.org/10.31743/vp.4132.
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Numerous remarks which refer to the Christian social life in the writings of St Ambrose (339-397) offer us a relatively homogeneous picture of his pastoral opinions on marriage and family, work, property and virtues as considered in the theological context. God is the single aim of every man’s activity in the social activities. A systematic theological analysis led St. Ambrose to the conclusion that: 1) Marriage can have either a positive or negative sense and 2) that the male component in marriage is dominant over the female. He argued that the full liberation of both sexes would come only in Eternal Life. The emancipation of women is possible in this world through the Christian religion, through the role of a wife, mother or the consecrated virginity. Labor is inseparately related to human nature from its creation and before original sin. After original sin, human labor changed in the punishment for sin (pain and hardship) however in the same time became the means of salvation, and the redemption of sins. It is also necessary to sustain living and gives a chance to achieve moral virtues. Work and mutual assistance were made by the Bishop of Milan a model work in the society. St Ambrose accepted both private possession rights and a community property of goods. The earthly goods should be used always with the religious perspective of the sole destiny – God. The main Aim-God, a temporary possession of goods (worldliness) and the purpose of the Main Owner- the good of every man (justice, fraternity, solidarity, mutual love) are the limits of a possession rights. The Bishop of Milan also introduced to the Christian moral theology the system of evaluation of the human deeds based on the Stoic categories of virtues and vices. St. Ambrose combined this system with the allegoric conception of the Four Rivers of the Philo of Alexandria and St. Paul’s moral theology. A Christian should be guided by the virtues of humbleness and fear of God. They will lead him to the wisdom and divine blessing, subsequently to the real knowledge of God. In this world the Christians should respect the sense of responsibility, the virtue of silence, freedom, cardinal virtues, honesty, charity and usefulness of his work. In the social life Christians are obliged to denounce the vices of egoism and arrogance, usury, greediness, vice behavior or giving unwise promises. The social problems were always subordinated to the theological purposes in the writings of St. Ambrose. The Christian are always obliged to be guided by Gods Commandments. St. Ambrose did not manage to work out a code of Christian moral behavior in a society, however he discussed many different problems, which were used by others (cf. St. Thomas of Aquino) to construct such a code. A synthesis of the Stoic philosophy, the philosophy of Philo Judaeus and St. Paul’s moral theology can be legitimately regarded as his valuable contribution to the studies of ethics.
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Toftdahl, Hellmut. "En tilfældig slægt". Grundtvig-Studier 42, n.º 1 (1 de enero de 1991): 170–71. http://dx.doi.org/10.7146/grs.v42i1.16067.
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‘Just a Family’Birgit Michelsen: ‘The Catechist, the Dean, and the Socialist’. The History of Three Generations. Published by Anis, Århus, 1989.By Hellmut Toftdahl The writer has written about three people in the history of her family, for whom Christianity was a deeply personal matter. Their crises reflect the crisis which the Christian Church underwent in those years. We also meet several other people in the book, sons and daughters of the three. Their scruples and rebellions, ranging from radical free-thinking to an involvement in German Socialism, are woven together into a vivid presentation of the history of ideas of the time.The main character of the book is the restless, fascinating Christian, who ended his life in Leipzig as a Socialist and naturalized German. With his doubt about the ‘truths’ he had inherited from his family of clergymen, and in his search for the ‘right thinking’, he was ahead of his time. In his honesty and need to be true to himself, he had a good deal in common with both Søren Kierkegaard and Grundtvig, whose contemporary he was.In a Grundtvig context the book is interesting because it affords personal evidence of the ecclesiastical and existential forces that Søren Kierkegaard and Grundtvig, with their liberating theology, were up against among the representatives of the established understanding of Christianity of the time.
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Pedersen, Kim Arne. "Nekrolog over Kaj Thaning". Grundtvig-Studier 45, n.º 1 (1 de enero de 1994): 8–15. http://dx.doi.org/10.7146/grs.v45i1.16140.
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Kaj Thaning 4.6. 1904 - 6.6. 1994By Kim Arne Pedersen.A few days after his ninetieth birthday, Kaj Thaning died peacefully in his home in Båring, where he had been a clergyman for a generation, and where his monumental work, the thesis .Man First.... was made ready for publication in 1963. Kaj Thaning was bom into a family with roots in influential circles of Grundtvigianism, but as a young undergraduate he came into contact with the Danish Tidehverv movement which introduced the dialectic theology in Denmark. Together with a number of other young theologians Kaj Thaning was connected with both Tidehverv and Grundtvigian circles, and the group was consequently termed .Tidehverv Grundtvigianism.. Thaning became the Grundtvig interpreter within this group, and published his interpretations in a number of books and articles, and a precis of the main thoughts in his thesis was translated into a number of foreign languages in connection with Grundtvig’s anniversary in 1972. Thaning was a vicar through the greater part of his life, but was also deeply engaged in numerous other activities: establishing a folk high school, participating in debates on topical issues, and, in co-operation with the pioneers of the Grundtvig Society, working out the register of Grundtvig’s unprinted manuscripts, a work amply demonstrating his impressive abilities as a research historian. Thaning was a member of the Grundtvig Society Committee from 1948. As early as 1949 he wrote his first major article in Grundtvig Studies, and until recent years he contributed a large number of long or short papers to the yearbook, always impressive in their profundity and perspicacity. As an interpreter of Grundtvig, Thaning has reached far beyond the academic circles to which scientific research is usually restricted. Thaning’s thesis - that the modem relevance of Grundtvig’s writings is closely bound up with his struggle with his personal mixture of the human and the Christian - has had a decisive influence on the Danish cultural and theological debate in the years after World War II, in that it matches with Denmark’s development from an agricultural to an industrial and urban society, and with the decreasing influence of the religious revival movements. Thaning’s secular-theological emphasis on the separation of the human and the Christian as the essential theme in Grundtvig’s writings legitimized this development, but at the same time Thaning’s thesis bore evidence of a profound personal struggle and of a theologically thoroughly contemplated interpretation of Grundtvig, encompassing his entire work. All the same, it seems fair today to view Thaning’s thesis in the light of the theological currents he met on his way, a theological-historical view which may be understood in continuation of the criticism of Thaning’s thesis, raised by recent Grundtvig research, seeking its arguments in incarnation theology. In recent years, this criticism has paved the way for a renewed occupation with Grundtvig’s liturgical theology, and has been able to fertilize Grundtvig’s thoughts in an international, ecumenical-theological context. Thaning, however, was unaffected by this criticism; he remained forever prepared to raise objections to his critics. Thus, from recent years, the present writer remembers Thaning’s unremitting and unyielding defence of his thesis, but also his kindness and helpfulness in connection with the present writer’s first attempts in Grundtvig research.The fact that Thaning’s position has been abandoned in modem research does not weaken the greatness of his work. Thaning’s critics, too, have been - if adversely - influenced by his thesis, whose definition of the relationship between the human and the Christian has left an indelible trace in Danish theology.
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Mulya, Teguh Wijaya. "THOU SHOULD SUBMIT TO YOUR HUSBAND: GENDER-ROLE IDEOLOGY OF CHURCH LEADERS IN INDONESIA". Sosial & Humaniora 5, n.º 2 (22 de junio de 2012): 76. http://dx.doi.org/10.24123/jsh.v5i2.685.
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Patriarchal culture has infiltrated many social, psychological, and historical aspects of Indonesian societies, including religious life. This study focuses on gender-role ideology of church leaders in Surabaya, Indonesia. As the second largest religion in Indonesia, Christian teachings inf luence 9.5% (or more than 19 million people)of Indonesian population. In this study, eight leaders of eight churches in Surabaya are involved in semi structured interviews, in order to reveal various aspects of their gender-role ideology. The member of these churches range from 1,000 to 17,000 people. The total number of people committed in these churches exceeds 30,000 people. The results show that most of the leaders believe in moderately egalitarian gender-role ideology. The most egalitarian aspects are privilege of man and household utility, while the mos t traditional are primacy of husband as breadwinner. The strongest traditional view – which is often overlooked by gender theories – is regarding the preference of male leadership both in spiritual, church, and family context. This is due to a Bible verse, Ephesians 5:22 – the most frequently cited verse by these church leaders in explaining male -female relationship – which explicitly states: “Wives, submit to your husbands as to the Lord”. Although there are feminist interpretations on that verse, they are not known by most of these leaders. Feminist theology is still aminority approach in interpreting Bible among churches in Indonesia. The implications of these findings are discussed.
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Strzelecki, Ryszard. "Kobieta w twórczości Karola Wojtyły – Jana Pawła II". Roczniki Humanistyczne 68, n.º 1 Zeszyt specjalny (2020): 305–26. http://dx.doi.org/10.18290/rh.2068s-21.
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This article consists of two parts. The first part focuses on the thoughts of the Pope, which we can treat as the author’s context and which is necessary for analysing the papal poetic meditations. The analyses are included in the second part. The context is made up of statements from the early period of the pontificate, which should be considered the most important in the teachings of the Holy Father about women. I am referring here to the following editions of John Paul II’s teachings: Vol. 1: He created man and woman. Christ refers to the “origin”: John Paul II’s theology of the body, Vol. 4: The Sacrament and Vol. 8: Familiaris Consortio: On the Role of the Christian Family in the Modern World, as well as the apostolic letter Mulieris Dignitatem: On the Dignity and Vocation of Women on the Occasion of the Marian Year. The aforementioned texts are the relevant basis for studying the papal poetic output, because, like the poetry of John Paul II, they capture woman in the metaphysical, spiritual and divine categories. Such an interpretational basis is not provided by feminism or even John Paul II’s project of new feminism, whose main and laudable concern was to restore woman’s personal dignity in the social dimension. The most important views on women in the papal teaching refer to the Book of Genesis, to the descriptions of the creation of the human being – a woman and a man who become, in the words of the Holy Father, one body, one heart and one spirit. It is in this paradigm, in the “sacrament of creation” (in union with a man) that a woman attains the highest status in the metaphysical and personalistic dimensions. This is confirmed by the meditation in Part 2 of the Roman Triptych. However, the universality of this anthropological paradigm means that it also applies to other texts whose protagonists are women themselves: Mary Magdalene, the Samaritan woman, Veronica, or the girl disappointed in love. The current study is limited to poetry. Undoubtedly, of great importance from the point of view of women’s issues is the interpretation of the drama In front of the Jeweller’s Shop: A Meditation on the Sacrament of Matrimony, Passing on Occasion into a Drama. This play will become the subject of a separate study.
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LAWLER, Michael G. "Towards a Theology of Christian Family". INTAMS review 8, n.º 1 (1 de enero de 2002): 55–73. http://dx.doi.org/10.2143/int.8.1.2004496.
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Lemko, Halyna y Tetyana Mochan. "EDUCATION OF SPIRITUALITY OF PERSONALITY AS A COMPONENT OF HUMAN VALUES OF SOCIETY". Academic Notes Series Pedagogical Science 1, n.º 190 (noviembre de 2020): 216–21. http://dx.doi.org/10.36550/2415-7988-2020-1-190-216-221.
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The article focuses on the education of spiritual values of personality. Spiritual values have a great influence on the formation of personality of young generation. First, as a component of world culture, knowledge of which is necessary for every educated person. Secondly, as a universal value can make a child's life happier, full of intelligence, decency, peace. That is why the formation of spiritual values of each individual makes up a general picture of spirituality of society, on which largely depends the main vector of its socio-cultural, economic and political development. Spirituality is one of the most important values of personality. In a broad sense, spirituality is the core, the foundation of inner world of a person, creative orientation, inspiration of a person; certain type of perception: the trinity of attitude to the absolute, to the world of nature, society, to other people and to oneself, as creative orientation, as the development of intelligence and decency. Teachers of the Western region of Ukraine in their scientific heritage also paid attention to the peculiarities of spiritual education. O. Vyshnevskyi emphasized the two most important values – the ideology of statehood and service to God and Ukraine and highlighted the following absolute, eternal values: Faith, Hope, Love, Dignity; H. Vasianovych noted that a person with a high level of spiritual values is that real phenomenon which forms the nation's elite; H. Vasianovych noted that a person with a high level of spiritual values is that real phenomenon which forms the nation's elite; M. Stelmakhovych saw in spirituality a set of mental phenomena that characterize the inner, subjective world of a person, their life views, ideals, attitudes to life, to other people; R. Skulskyi believed that the educational ideal of society and individual, in particular, should be based on such highest spiritual values as humane treatment of people, love, loyalty, courtesy, beauty of feelings. Teachers drew attention to the need for spiritual education both in family and during studies. If parents are interested in the spiritual growth of their children, are able to create appropriate moral, ethical, pedagogical conditions, cooperate with teachers, then children in such families grow up spiritually rich, developed, with stable valuable ideals. In school, introduction into school system of such subjects as «Christian ethics», «Fundamentals of Noology», «Fundamentals of Theology» and others should contribute to the formation and development of a spiritual person, the formation of Christian spirituality of personality. Therefore, we agree with the opinion of B. Stuparyk that family, school and church should determine the ways of their cooperation in the education of spiritually rich, morally perfect citizens of independent Ukraine. are able to create appropriate moral, ethical, pedagogical conditions, cooperate with teachers, then children in such families grow up
Tesis sobre el tema "Family Man (Christian theology) Family"
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Walti, Lee. "A practical theology on the doctrine of repentance in the life of a family man". Theological Research Exchange Network (TREN), access this title online, 2006. http://www.tren.com/search.cfm?p091-0060.
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Julius, Elize. "Moral formation in and through the christian family : a theological review". Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/17450.
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Assignment (M. Div.)--University of Stellenbosch, 2006.ENGLISH ABSTRACT: South Africans are confronted with the heartbreaking realities of society on a daily base. The question is, “How do we begin to bring about actual change concerning the distortion in the lives of people in our communities and who needs to take responsibility for this challenge? As a Christian, I approach the issue of social transformation from an understanding of God’s revelation of salvation to humankind, the church as ambassador of that message and the Christian family as the most basic entity of God’s body. It seems as if there is a definite need for virtuous living and nurturing in modern society as people relating to other people necessitate a specific understanding of how they will deal with one another. An exploration of morality and ethics –that which pertain to the character, custom and conduct of people within a community or society –moves us, however, from an initial autonomous What to do? to intimately following the question Who are we? The latter, in turn, cannot be answered unless it is preceded by asking “In what or whom should we hope?” The concern is that Christians indeed live by their conviction that God –as the “unifier of the entire creation” –has given us an order for living and that our direction for “who we are” and “how we ought to live” is found in the God of our hope –for times present and for times to come. Moral transformation of society is, thus, not about good people doing good things, but about human beings being formed into the form of Christ. The need for such a people –one that is morally transformed into the character of Christ –is especially of need in South Africa where communities and individuals are succumbed to the challenges of modern and postmodern times in unique ways. The dilemma for social transformation, however, seems to be in essence a concern for local forms of identities within which moral life can be sustained. It seems, therefore, that the most urgent and crucial task of society is the renewal of the family. Not only is the family the “the basic school of humanity” where children learn about life, but it is also the place where they learn about belief, faith and trust. Parents, who take seriously their task of commitment to raising their children according to the will of God, simultaneously serve as a sign of God’s hope and grace to other family members and their community.
AFRIKAANSE OPSOMMING: Suid-Afrikaners word daagliks gekonfronteer met hartverskeurende realiteite binne gemeenskappe. Die vraag is, “Hoe begin ons om daadwerklik verandering aan te bring met betrekking tot die verwronging van menselewens en wie is veronderstel om verantwoordelikheid te neem vir hierdie uitdaging? As Christen benader ek die aangeleentheid vanuit die perspektief van God se verlossings-openbaring aan die mens, die kerk as ambassadeur van daardie boodskap en die Christen-familie as die basiese entiteit van God se liggaam. Dit skyn asof daar ‘n definitiewe behoefte vir ‘n deugsame lewe en versorging binne die moderne samelewing is na aanleiding van die noodsaaklikheid van ‘n spesifieke verstaan van omgang tussen mense wat in verhouding tot ander mense staan. ‘n Studie van moraliteit en etiek –dit wat verband hou met die karakter, gewoontes en gedrag van mense binne ‘n gemeenskap –dui egter daarop dat ‘n aanvanklike outonome “Wat om te doen?” vooraf gegaan word deur “Wie is ons?”. Laasgenoemde kan egter nie beantwoord word indien dit nie deur “In wat of in wie moet ons hoop?” vooraf gegaan word nie. Die besorgheid lê daarin opgesluit dat Christene inderdaad volgens die oortuiging leef dat God –wie die hele skepping verenig –‘n lewensorde aan ons toevertrou het. Ons vind gevolglik die aanwysing vir “wie ons is” en “hoe ons veronderstel is om te leef” in God wie ons hoop is vir die hede en die toekoms. ‘n Morele transformasie van die samelewing handel dus nie oor goeie mense wat goeie dinge doen nie, maar handel oor mense wat na die beeld van Christus gevorm word. Die behoefte aan so ‘n geslag mense –mense wat moreel na die karakter van Christus getransformeer word –is veral noodsaaklik in Suid-Afrika waar gemeenskappe en individue op unieke wyse aan moderne en postmoderne uitdagings beswyk. Die dilemma met sosiale transformasie skyn hoofsaaklik ‘n besorgheid te wees vir plaaslike vorme van identiteit waarbinne ‘n morele lewe onderhou kan word. Dit blyk dus dat die vernuwing van die familie die dringendste en noodsaaklikste taak van die gemeenskap is. Die familie is nie alleen die “basiese menslike skool” waar kinders aangaande die lewe onderrig word nie, maar dit is ook die ruimte waar hulle oor geloof en vertroue geleer word. Ouers wat hul toewydingstaak om kinders volgens die wil van God groot te maak ernstig opneem, dien gelykertyd as ‘n teken van God se hoop en genade aan ander familielede en hulle gemeenskap.
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Korovushkina, Irina. "Marriage, gender, family and the Old Believer community, 1760 - 1850". Thesis, University of Essex, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.388137.
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Kimbrough, Wynne A. ""If a man know not how" an examination of the minister's family life /". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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Hung, Yung-Ju. "The relationship between Christian daughters-in-law and their non-Christian mothers-in-law in Taiwan : a theological and pastoral challenge". Thesis, University of Glasgow, 2016. http://theses.gla.ac.uk/7695/.
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What are the relational dynamics between Taiwanese Christian daughters-in-law (D-Ls) and their non-Christian mothers-in-law (M-Ls)? How does Christian faith influence their intergenerational relations? How best can a caregiver offer appropriate pastoral support and assist Christian women in dealing with their non-Christian M-Ls? These issues and problems have been largely ignored in the relative literature and have arisen from of my pastoral work and personal experience. As a female pastor and D-L, set out this study seeking to integrate professional and academic knowledge in order to answer these questions. This study focuses on women’s experiences, attempting to reveal those relationship issues, and determine any problems underscoring the daily interactions of D-L—M-L in Taiwanese society. In order to meet these aims, the thesis engages with feminist pastoral theology, social science methodology, psychological analysis, and cultural studies. The first part of this study explores literature relevant to the topic, and the living context of Taiwanese D-Ls, as well as feminist pastoral theology. It is concerned with how traditional Chinese and Western cultures define roles and construct intergenerational relationships. Social transition, tension between tradition and modernity, and the struggles and challenges in relation to these intergenerational relationships are examined. The traditional male-centred theological paradigms, in which gender is interpreted and which must be reinterpreted and reconstructed for developing feminist theology, is also discussed. The second part of this study describes its feminist research methodology. It sets out a framework for collecting data to aid in developing an understanding of Taiwanese Christian women’s experience. Focus group discussions were used to explore the collective voice of the D-Ls. The last part of this study involves the presentation of research findings, discussions, and suggestions for further thought and action. It illustrates key findings from analysis of the focus group discussions, and describes the daily interaction and cultural ideology they present, along with the roles husbands, fathers-in-law (F-L), children, and other family members play in the web of relationships. The findings reveal that D-Ls face the challenges of an androcentric and hierarchical family culture, a close-knit family web, and unequal power relations. Different religious practices impact upon the D-L－M-L relationship and this can be a source of tension or conflict. Christian teachings also convey potentially androcentric messages for women that can affect their self-image and cause other harmful consequences. However, many participating women indicated that Christian beliefs provide them with a spiritual strength which has transformed their lives, and led to relational restoration. The Bible, teachings and church groups provide religious resources that support them in the face of relational challenges. I end with self-reflection, noting the need for further theological construction, and propose an alternative model of Triune love, based upon feminist interpretation, as a foundation for family renewal and women’s emancipation. This theological model has implications for new forms of pastoral care which can promote gender equality and non-hierarchical, intergenerational relationships.
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Kwan, Hee Young. "Christian life narratives of young adults who have non-Christian family members in the Republic of Korea narratives of keeping faith /". Thesis, Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-11062008-154932/.
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Wahl, Robert O. "Measuring the effect of the application of service management principles on the retention of parishioners at Christian Family Fellowship". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Abraham, Sara. "An ethnographic study of violence experienced by Dalit Christian women in Kerala State, India and the implications of this for feminist practical theology". Thesis, University of Glasgow, 2003. http://theses.gla.ac.uk/2456/.
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The purpose of this thesis is to investigate how experiences of violence, which have been secret in the past, can be articulated that they may become resources for theological reflection and Christian action. The research technique employed is ethnography, which is used to uncover the violence experienced in the lives of Dalit Christian women in Kerala State of India. Part one of this thesis concerns methodology. Chapter two examines how other women theologians working amongst poor and marginalised women from non-western cultures have sought to make women’s experience visible and have emphasised its theological significance. This chapter explores what I can gain from the work of these women that will help me to develop my own research on Dalit Christian women. Chapter three describes the research setting by explaining the context for this research, the researched community of Dalits and the location, where Dalit women gathered together. This chapter demonstrates my relations, as an ethnographer, to Dalit Christian women who have converted to Christianity from the Pulaya caste. Finally, this chapter justifies the research strategies employed in this research. Part two of this thesis contains my field research. Chapter four is about meta-ethnography generated at a one-day seminar and two Bible studies. In chapter five Dalit Christian women, who are the survivors of various kinds of violence, tell their life stories in their own words. In this way Dalit women started to uncover the secret and hidden experience they had in the past. Part three of this thesis is the analysis of data and conclusion. Chapter six analyses the significant themes, which have emerged from my research into the life experiences of Dalit women. It demonstrates that Dalit women’s experience and the cultural traditions of Dalit community are important resources for the development of a Dalit Feminist Practical Theology. Finally, in the light of my research, I make concrete strategies for action that could bring hope and transformation in the lives of Dalit women who are experiencing violence.
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Torrance, David Alan. "Christian kinship : relatedness in Christian practice and moral thought". Thesis, University of Cambridge, 2017. https://www.repository.cam.ac.uk/handle/1810/269744.
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Ideas of kinship play a significant role in structuring everyday life, and yet kinship has been neglected in Christian ethics, as well as moral philosophy and bioethics. Attention has been paid in these disciplines to the ethics of ‘family,’ but little regard has been paid to the fact that kinship is not a given, but is culturally contingent. The thesis seeks to remedy the neglect in recent Christian theological ethics by drawing on resources from the history of Christian thought and practice. It uses social anthropology both to unsettle the accounts of kinship used in Christian ethics, and to expose elements in Christian traditions of thought and practice relating to kinship. Notions of shared bodily substance, the house, gender and personhood recur cross-culturally in giving shape to kinship. By examining these four notions as they inform Christian thought and practice, a theological account is developed. Chapters dedicated to each of these four attempt to provide, in the first instance, a descriptive account of how the notion has structured Christian thought and practice in relation to kinship. Each chapter then turns, in the second instance, to a critical mode, offering a theological treatment of the chapter topic as it bears on kinship. The thesis concludes that kinship in Christ should be considered normatively primary for the Christian, but also that there are ways in which Christians have honoured this kinship in Christ by organising and playing out kinship on a smaller scale. In detailing the distinctively Christian organising principles that structure some practices of kinship ‘in miniature,’ another common practice – the special privileging of the blood tie in structuring kinship – is singled out for critique.
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Hilario, Irene Ricardina Ponce. "La casa como espacio violento: develando salidas a partir de la teologia feminista". Faculdades EST, 2006. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=28.
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Evangelical Lutheran Church in AmericaEste estudio nace de una experiencia particular de violencia y de la observación de la misma en la vida cotidiana y práctica pastoral de un barrio pobre de Lima. Aplicaré el método fenomenológico existencial para recuperar mi historia a través del recuerdo de cómo fue la relación en el espacio doméstico. Este método trata de construir pensamiento valorando la historia de las mujeres y recuperando la misma en una dinámica más amplia que se extiende a su relación con el otro y con la otra. A partir de allí, intentar hacer un análisis epistemológico sobre la violencia con mediación de género, para entender los procesos sociales construidos de los sujetos involucrados en este sistema de violencia. Los sujetos denominados víctima y agresor inter-actúan en esta trama social compleja en primer momento y se focaliza al agresor en segundo momento. Para procurar entender cómo la mediación de género devela esquemas regidos por la lógica patriarcal que atraviesa todo el tejido social, donde el agresor -resultado de una construcción social- merece también especial atención. Esta aproximación a la construcción de la identidad masculina señala algunas pistas para entender los mecanismos que tienden a perpetuar la supremacía masculina, que impiden establecer relaciones justas entre hombres y mujeres. Lo paradoxal y desafiante de este estudio es ver al agresor como una víctima más de la ideología patriarcal y buscar la manera de reconciliarlo a través de la demanda bíblica del perdón porque la justicia que lo sanciona con leyes no detuvo la violación. No se pretende justificar al agresor por el delito cometido sino brindar elementos que sirvan de análisis para la prevención del abuso. El tercer y último capítulo aborda lo masculino en la iglesia y partir de allí elaborar una propuesta de trabajo pastoral considerando un análisis teológico en la perspectiva de brindar elementos que sirvan en primera instancia a la propia iglesia para acompañar un trabajo con hombres violentos.
This research is born out of my personal experience of violence and also out of my personal observation of daily life and pastoral work in a poor neighborhood in Lima. I will employ the phenomenological method in order to retrieve my history from memories about my relationship at home. This method attempts to value women history and also to retrieve it out of a wider dynamic that englobes the relationship between women and men and between women and other women. I will, then, try to make an epistemological analysis of violence, in order to understand the social process of violence. The focus of the analysis will be the concept of gender. In the first moment I will analize the relationship between agressor and victim, then the focus is on the aggressor. I will try to undestand the role of gender to uncovering the patriarcal axis that rules the social fabric. In order to do that, will be necessary to focus also on the agressor as a product of the social system. This approach to the male identify construction offers some clues to understand the mechanism that leads into the perpetuation of male supremacy , which, on other hand, prevents just and equal reationships between men and women from taking place. The paradoxal and the challenging elements in this work are the view of the agressor as a victim of the patriarchal ideology and the search for a way of reconciliation between agressor and victim based on biblical claim of forgiveness, once the justice has not solved the problem through the sanctions enforcement. I do not intend to justify the agressor way, but to offer elements that help to build a proposal for violence preventing. The third chapter focus on the role of men in church, in order to design a pastoral plan theologically informed that plan as its major goal to help the church to develop pastoral work for violent men.
Libros sobre el tema "Family Man (Christian theology) Family"
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Richard, Wagner. The expeditionary man: The adventure a man wants, the leader his family needs. Grand Rapids, Mich: Zondervan, 2008.
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McClung, Floyd. God's man in the family: The nine essentials : caring for the ones you love. Eugene, Or: Harvest House, 1994.
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Der Mensch braucht Theologie: Ansätze zu einer lebensnahen Glaubensreflexion. [Einsiedeln]: Johannes Verlag, 1986.
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Herne, Ruth Logan. Her holiday family. New York, NY: Harlequin Love Inspired, 2014.
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Bitrus, Daniel. The extended family: An African Christian perspective. Karen, Nairobi, Kenya: Christian Learning Materials Centre, 2000.
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Yates, John W. How a man prays for his family. Minneapolis, Minn: Bethany House Publishers, 1996.
Buscar texto completoCapítulos de libros sobre el tema "Family Man (Christian theology) Family"
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Martin, Dale B. "Church". En Biblical Truths. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300222838.003.0008.
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Chapter 7 begins by exploring what it means when Christians confess to “believe in the church. It proceeds by differentiating the church from the “kingdom of God” and comparing it to similar terms, such as the “household of God,” and the “body of Christ.” The gender of the church is explored, with arguments that Christians think of the church as male, female, neuter, androgynous, or intersexed. The English word “church” is a translation of the ancient Greek ekklêsia, a political term referring to the citizen assembly that made final decisions by democratic procedures in the ancient city. Thus the ancient political meanings of ekklesia, which included freedom, equality, and democracy, should inform postmodern theology and practice in Christian churches and denominations. Portraits of the church in the New Testament, however, should encourage Christians to reject modernist ideologies of family, nationalism, and capitalism. While avoiding Christian supersessionism over Judaism, Christians today must also avoid the oppressive politics of some forms of Zionism. Christians may also experience the church as a refuge in a sometimes hostile world. Finally, the book concludes with the church as a sacrament of eschatological hope for the future, an expectation of the coming kingdom of God.
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Hawkins, J. Russell. "Introduction". En The Bible Told Them So, 1–13. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197571064.003.0001.
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The introduction outlines the two major arguments of The Bible Told Them So. First, the book argues that many southern white evangelicals who resisted the civil rights movement were animated by a Christian faith influenced by biblical exegesis that deemed racial segregation as divinely ordered. A complete understanding of southern white resistance to civil rights requires wrestling with this unique hermeneutic. Second, The Bible Told Them So argues that segregationist theology did not cease with the political achievements of the civil rights movement. Instead, in the years after 1965, segregationist Christianity evolved and persisted in new forms that would become mainstays of southern white evangelicalism by the 1970s: colorblind individualism and a heightened focus on the family.
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Mehta, Samira K. "Family Planning Is a Christian Duty". En Devotions and Desires. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636269.003.0009.
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Throughout the 1960s, the Protestant mainline developed a theology of “responsible parenthood,” grounded in scripture and Christian thought that turned the use of contraception within marriage into a site of Christian moral agency. Responsible parenthood language offered religious responses to scientific advances and scientifically articulated social problems like population explosion. Protestant clergy, nationally and locally, deployed it to encourage birth control among married couples. These leaders were often members of what is called “mainline” Protestantism, encompassing such moderate, non-evangelical denominations such as the United Methodist Church, the United Church of Christ, the Presbyterian Church (USA), the American Baptist Church, and the Episcopal Church. They eschewed fundamentalism and valued ecumenical cooperation, particularly among liberal white Protestants, building alliances through groups such as the National Council of Churches (NCC). While the number of mainline Protestants has declined since the middle of the twentieth century, in the 1960s mainline Protestants constituted a prominent voice in public conversations. Their influence was so great that much of what historians tend to see as secular was actually deeply inflected with liberal Protestant values.
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Pattison, George. "Moral Man, Immoral Society". En A Metaphysics of Love, 108–39. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198813521.003.0005.
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Love is typically seen as a characteristic of intimate relationships, not of larger social units such as the state. But if Christianity aims at a Kingdom of Love, what social forms might enable such a kingdom to be formed? Christian teaching suggests two primary forms, the family and the Church. The family is approached in a dialogue between Hegel and recent magisterial Catholic teaching. Where Hegel subordinates the family to the state, Catholic teaching proposes that the state is subsidiary to the family. The family is also seen in Catholic teaching as modelling the life of the Church. However, social changes make Dostoevsky’s model of the ‘accidental family’ more appropriate than that of the conventional nuclear family, while Rosenzweig warns against extending the model of the family to the territorial nation-state. The chapter also develops the idea of human solidarity.
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Pulec, Radim. "Úloha rodiny u ctihodného starce Porfyria". En Kiedy myślimy rodzina..., 89–94. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2016. http://dx.doi.org/10.15633/9788374385091.08.
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Venerable old man Porfyrios spoke about the christian values not only with words, but with his whole live. We can find his spiritual link only from the testimony of people close to him who turned to him with a request for fatherly advice in matters of faith and christian life. One of its main themes was the christian family. Porfyrios blessed the establishment of the family and gave advice to parents in raising their children. The lecture contains the main ideas of his relationship to the family.
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Hingston, Kylee-Anne. "Sanctified Bodies: Christian Theology and Disability in Ellice Hopkins’s Rose Turquand and Charlotte Yonge’s The Pillars of the House". En Articulating Bodies, 109–38. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781789620757.003.0005.
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Comparing Ellice Hopkins’s Rose Turquand (1876) to Charlotte Yonge’s The Pillars of The House, or Underwode, Under Rode (1870–73), this chapter outlines how religion, form, and focalization interact in mid-Victorian Christian sentimental fiction to create discernible concepts of disability as corporealizing spirituality. Specifically, each author’s respective incarnational theology (the theology of Christ in human form) correlate substantially to the novels’ overarching narrative forms, Hopkins’s as a single-focus plot and Yonge’s as a multiple-focus plot. As a single-focus Bildungsroman that focalizes primarily through its heroine, Rose Turquand delineates spirituality and disability as individually experienced, depicting incarnation as the sanctification of the individual body through suffering. In contrast, The Pillars of the House’s multiple-focus family chronicle formulates religion and disability as communally experienced through interdependency as the locus for spiritual growth, reflecting Yonge’s Tractarian understanding of incarnation as existing through the Church as a community.
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Deane-Drummond, Celia. "Recovering Practical Wisdom as a Guide for Human Flourishing". En Human Flourishing in an Age of Gene Editing, 184–98. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190940362.003.0014.
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This chapter argues that practical wisdom understood according to the classic Christian tradition of Thomas Aquinas can contribute to reflection on complex decision-making when considering new genetic technologies such as CRISPR-Cas9 and their potential relationship to human flourishing. Christian theology conceives of the goal of human life as perfection of virtues, according to a beatific vision where Christ is the image of God for all those in the community of believers. Flourishing is therefore conceived in very different terms compared with secular notions of individual health or longevity. Further, practical wisdom works at the level of the individual, family, society, and nation in a way that confronts a tendency to stress individual autonomy in secular medical ethics. The implications of this perspective are discussed in light of current debates on the new genetics.
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Introvigne, Massimo. "Joining The Church of Almighty God". En Inside The Church of Almighty God, 49–69. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190089092.003.0004.
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The chapter discusses the phenomenal growth of The Church of Almighty God and explores the possible reasons for it. While hostile sources claim the church is “against the family,” a study of the church’s sacred scriptures shows that its view of the family is in fact surprisingly positive and conversions often occur through relatives. Five stories of persons who converted are then presented: a young woman raised as a Jehovah’s Witness, a young Chinese man born in the United States, a couple owning a small business in Arizona, and a pastor of an evangelical church in the Philippines. Their narratives reflects the emic narrative of conversion and insist on the persuasiveness of theology. A survey conducted among diaspora church members in three countries (South Korea, USA, the Philippines) shows that most members were in fact converted by relatives, and in turn tried to convert other relatives.
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Walsh, Andrew y Victoria Taylor. "Mental health nursing in the community". En Fundamentals of Mental Health Nursing. Oxford University Press, 2009. http://dx.doi.org/10.1093/oso/9780199547746.003.0014.
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In this chapter you are introduced to two fictional characters, Paul and Molly, who need help with very different problems and who are intended to represent the wide range of emotional difficulties encountered by people referred to community mental health teams. Paul is a young man of Afro- Caribbean descent who has become isolated and withdrawn over a period of time. Paul’s family are concerned and upset about his deterioration and he has been referred to community mental health services by his family doctor. Molly is a young woman who has been leading quite a stressful life; although successful in material terms, she has been experiencing anxiety and panic. This chapter demonstrates how practising community mental health nurses (CMHNs) might work with Paul and Molly in the process of assessing, planning, implementing, and evaluating the care planned alongside emerging mental health issues. The first person we meet in this chapter is Paul, a young man who is referred to the community mental health team following concerns raised by his family about his changed behaviour. As well as being concerned for Paul’s welfare, this section also prompts us to consider how we might work alongside his family, in this case, his mother Charmaine and his sister Caroline Paul is 21 years old. He lives with his parents, Joshua and Charmaine, and his 18-year-old sister, Caroline. Both Paul’s parents came to the UK in 1971 from Barbados and they try to go back ‘home’ once a year to stay in touch with their extended family. They have lived in a three-bedroom house in Birmingham for the past 15 years. Joshua is 55 years old, a tool setter at an engineering factory, and Charmaine works part-time as a care assistant at a local nursing home. Caroline is currently doing A-levels and hopes to go to university. Joshua and Charmaine regularly attend at a Christian church, and are very proud of both their children, but would like them to be a little more respectful and attend the church more regularly.
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Lindsey, Susan E. "People of Culture and Refinement". En Liberty Brought Us Here, 14–18. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813179339.003.0003.
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Ben Major, who owned and then freed Tolbert, Austin, and their families, is a good-looking man with wavy dark hair, thick brows, and expressive eyes. In his late teens, he moves to New Orleans, where he and his brother work in a mercantile business. Slaves are one of the many commodities flowing into and out of the Crescent City. Ben is surrounded by slave markets and auction houses, and his time in the city influences his views on “the peculiar institution.” In 1819, following his brother’s death from yellow fever, Ben returns to Kentucky and marries Lucy Davenport. The couple settles in Christian County, Kentucky, where nearly half the population is enslaved. Supported by slave labor, the couple builds a home and farm, and starts a family.
Actas de conferencias sobre el tema "Family Man (Christian theology) Family"
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Wahyuni, Windy y Achmad Syahid. "The Effect of Big Five Personality Types and Family Support for Career Decision Making of the Students of Man 2 Cianjur". En Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302149.
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