Siga este link para ver outros tipos de publicações sobre o tema: Church and social problems Australia.
Artigos de revistas sobre o tema "Church and social problems Australia"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 50 melhores artigos de revistas para estudos sobre o assunto "Church and social problems Australia".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja os artigos de revistas das mais diversas áreas científicas e compile uma bibliografia correta.
1
Strong, Rowan. "An Antipodean Establishment: Institutional Anglicanism in Australia, 1788–c. 1934". Journal of Anglican Studies 1, n.º 1 (agosto de 2003): 61–90. http://dx.doi.org/10.1177/174035530300100105.
Texto completo da fonteResumo:
ABSTRACTThis article argues that the Church of England in Australia maintained for most of this period a culture of conservative political and social values. This conservative culture was a consequence of the Church of England being a subordinate partner in the hegemony of the ruling landed classes in England. In Australia, the Church of England, while never legally established, continued to act as though it was, and to strongly uphold conservative political and social values long after its monopolistic connection with the state had any practical reality. Consequently, the Church of England in Australia supported conventional values and solutions to social problems and marginalized Anglicans who challenged its prevailing conservatism. The catalysts for a change in this prevailing institutional culture were the First World War and the Great Depression. These challenges prompted the emergence within the institutional church of the beginnings of a more cautiously critical outlook towards the social status quo.
2
Ollerenshaw, Alison, e John McDonald. "Dimensions of Pastoral Care: Student Wellbeing in Rural Catholic Schools". Australian Journal of Primary Health 12, n.º 2 (2006): 137. http://dx.doi.org/10.1071/py06033.
Texto completo da fonteResumo:
This paper investigates the health and welfare needs of students (n = 15,806) and the current service model in Catholic schools in the Ballarat Diocese of Victoria, Australia. Catholic schools use a service model underpinned by an ethos of pastoral care; there is a strong tradition of self-reliance within the Catholic education system for meeting students' health and welfare needs. The central research questions are: What are the emerging health and welfare needs of students? How does pastoral care shape the service model to meet these needs? What model/s might better meet students? primary health care needs? The research methods involved analysis of (1) extant databases of expressed service needs including referrals (n = 1,248) to Student Services over the last 2.5 years, (2) trends in the additional funding support such as special needs funding for students and the Education Maintenance Allowance for families, and (3) semi-structured individual and group interviews with 98 Diocesan and school staff responsible for meeting students' health and welfare needs. Analysis of expressed service needs revealed a marked increase in service demand, and in the complexity and severity of students' needs. Thematic analysis of qualitative interview data revealed five pressing issues: the health and welfare needs of students; stressors in the school community; rural isolation; role boundaries and individualised interventions; and self-reliant networks of care. Explanations for many of these problems can be located in wider social and economic forces impacting upon the church and rural communities. It was concluded that the pastoral care model - as it is currently configured - is not equipped to meet the escalating primary health care needs of students in rural areas. This paper considers the implications for enhanced primary health care in both rural communities and in schools.
3
Tunytsya, Yu, e M. Gaykovskyy. "Church and social problems". Ukrainian Religious Studies, n.º 4 (10 de dezembro de 1996): 72. http://dx.doi.org/10.32420/1996.4.80.
Texto completo da fonteResumo:
Under such general name on the basis of the Lviv Polytechnic University every two years scientific international conferences take place. In September of this year she was devoted to the problem "Human person and spiritual values". At the conference, 45 scientific reports were heard and discussed. The huge potential of Christianity in the formation, education and spiritualization of the human person and the Ukrainian society was pointed out.
4
KNOPIK, VALERIE S., ANDREW C. HEATH, PAMELA A. F. MADDEN, KATHLEEN K. BUCHOLZ, WENDY S. SLUTSKE, ELLIOT C. NELSON, DIXIE STATHAM, JOHN B. WHITFIELD e NICHOLAS G. MARTIN. "Genetic effects on alcohol dependence risk: re-evaluating the importance of psychiatric and other heritable risk factors". Psychological Medicine 34, n.º 8 (novembro de 2004): 1519–30. http://dx.doi.org/10.1017/s0033291704002922.
Texto completo da fonteResumo:
Background. Genetic influences have been shown to play a major role in determining the risk of alcohol dependence (AD) in both women and men; however, little attention has been directed to identifying the major sources of genetic variation in AD risk.Method. Diagnostic telephone interview data from young adult Australian twin pairs born between 1964 and 1971 were analyzed. Cox regression models were fitted to interview data from a total of 2708 complete twin pairs (690 MZ female, 485 MZ male, 500 DZ female, 384 DZ male, and 649 DZ female/male pairs). Structural equation models were fitted to determine the extent of residual genetic and environmental influences on AD risk while controlling for effects of sociodemographic and psychiatric predictors on risk.Results. Risk of AD was increased in males, in Roman Catholics, in those reporting a history of major depression, social anxiety problems, and conduct disorder, or (in females only) a history of suicide attempt and childhood sexual abuse; but was decreased in those reporting Baptist, Methodist, or Orthodox religion, in those who reported weekly church attendance, and in university-educated males. After allowing for the effects of sociodemographic and psychiatric predictors, 47% (95% CI 28–55) of the residual variance in alcoholism risk was attributable to additive genetic effects, 0% (95% CI 0–14) to shared environmental factors, and 53% (95% CI 45–63) to non-shared environmental influences.Conclusions. Controlling for other risk factors, substantial residual heritability of AD was observed, suggesting that psychiatric and other risk factors play a minor role in the inheritance of AD.
5
Pepper, Powell e Bouma. "Social Cohesion in Australia: Comparing Church and Community". Religions 10, n.º 11 (1 de novembro de 2019): 605. http://dx.doi.org/10.3390/rel10110605.
Texto completo da fonteResumo:
In a context of increasing ethnic and religious diversity, Australia’s future prosperity may depend, in part, on the ability to maintain social cohesion. Drawing on the framework developed by the Scanlon Foundation Social Cohesion Research Program, this study examines data from the 2016 National Church Life Survey and the 2016 Australian Community Survey to compare levels of social cohesion among Australian churchgoers and among the general population. Social cohesion metrics were stronger among churchgoers than the wider population across the domains of belonging, social justice, civic participation, acceptance of others and worth. Differences were also observed between Christian denominations on most domains, but with few exceptions, social cohesion among churchgoers from each denomination was still higher than that observed for all Australians. The findings suggest that Christian groups play a positive role in the promotion of social cohesion by building both bridging and bonding social capital among those who participate, but that these groups are unlikely to be a significant source of agitation to prevent some of the greatest contemporary threats to social cohesion.
6
Young, Peter. "Series on Church and State Church and State in the Legal Tradition of Australia". Journal of Anglican Studies 1, n.º 2 (dezembro de 2003): 92–118. http://dx.doi.org/10.1177/174035530300100207.
Texto completo da fonteResumo:
ABSTRACTThe relationship between church and state in Australia has been examined on many occasions, though principally by historians and theologians. This article examines how the legislature and courts of Australia have handled problems where there has been a conflict at the interface between secular and religious interests. The article deals with constitutional issues, conflict in education, in town planning and taxation as well as considering what we really mean by ‘church’ and ‘state’ in this context and how problems might manifest themselves in the twenty-first century.
7
Casidy, Riza, e Yelena Tsarenko. "Perceived benefits and church participation". Asia Pacific Journal of Marketing and Logistics 26, n.º 5 (4 de novembro de 2014): 761–76. http://dx.doi.org/10.1108/apjml-04-2014-0055.
Texto completo da fonteResumo:
Purpose – The purpose of this paper is to examine the relationship between perceived benefits and church participation among regular and irregular church goers (ICG). Design/methodology/approach – The research incorporates a descriptive research design. In total, 564 questionnaires were completed by active and relapsed members of churches in Australia. Hierarchical regression analysis was conducted to examine the relationship between constructs. Findings – This study provides empirical evidence that perceived spiritual and social benefits have a positive and significant relationship with church participation in both regular and ICG sample group. Perceived purpose-in-life (PIL) benefits are not related to church participation in both sample groups. Practical implications – The findings may guide leaders of religious organisations to understand the importance of spiritual and social benefits in attracting prospective church members. The marketing message of religious organisation should therefore focus on spiritual and social appeals. Originality/value – Past researchers have not looked into the dynamic relationships between perceived benefits and church participation among regular and irregular church members, particularly in Australia, hence research is to be called for in this area. The study provides a further empirical support for the importance of social benefits within the church settings.
8
Casiño, Tereso Catiil. "Winds of change in the church in Australia". Review & Expositor 115, n.º 2 (maio de 2018): 214–29. http://dx.doi.org/10.1177/0034637318761358.
Texto completo da fonteResumo:
The history of Christianity in Australia had a humble but rich beginning. Its early foundations were built on the sacrifices and hard work of individuals and groups who, although bound by their oath to expand and promote the Crown, showed concern for people who did not share their religious beliefs and norms. Australia provided the Church with an almost unparalleled opportunity to advance the gospel. By 1901, Christianity emerged as the religion of over 90% of the population. Church growth was sustained by a series of revival occurrences, which coincided with momentous social and political events. Missionary work among the aboriginal Australians accelerated. As the nation became wealthier, however, Christian values began to erode. In the aftermath of World War II, new waves of immigrants arrived. When Australia embraced multiculturalism, society slid into pluralism. New players emerged within Christianity, e.g., the Pentecostals and Charismatics. Technological advancement and consumerism impacted Australian society and the Church. By 2016, 30% of the national population claimed to have “no religion.” The Australian Church today navigates uncharted waters wisely and decisively as the winds of change continue to blow across the dry, barren spiritual regions of the nation.
9
Schansberg, D. Eric. "Social Problems, Public Policy, the Church and the Common Good". Journal of Interdisciplinary Studies 28, n.º 1 (2016): 42–63. http://dx.doi.org/10.5840/jis2016281/23.
Texto completo da fonteResumo:
From professional pundits to casual observers, there are deep concerns about the state of American society and profound doubts about its future. Political cynicism is ascendant--and yet, the desire for politicians to “do something” remains. What role can public policy have in addressing the largest social problems and their causes? And beyond public policy, what are the potentially effective means in terms of social institutions, including the Church? Although public policy offers some promise, its usefulness is generally exaggerated. Its costs are typically subtle and often ignored. Knowledge of consequences and tradeoffs is insufficient, and the motives of political agents are less than pure. And many dilemmas, by their nature, cannot be ably addressed by politics and policy. In contrast, a resurgence in civil society--particularly the Church--holds more promise. Even in a time of potential “exile,” the Church is called to pursue the holistic welfare of society and enhance the common good.
10
Lynch, Andrew P. "Negotiating Social Inclusion: The Catholic Church in Australia and the Public Sphere". Social Inclusion 4, n.º 2 (19 de abril de 2016): 107–16. http://dx.doi.org/10.17645/si.v4i2.500.
Texto completo da fonteResumo:
This paper argues that for religion, social inclusion is not certain once gained, but needs to be constantly renegotiated in response to continued challenges, even for mainstream religious organisations such as the Catholic Church. The paper will analyse the Catholic Church’s involvement in the Australian public sphere, and after a brief overview of the history of Catholicism’s struggle for equal status in Australia, will consider its response to recent challenges to maintain its position of inclusion and relevance in Australian society. This will include an examination of its handling of sexual abuse allegations brought forward by the Royal Commission into Institutional Responses to Child Sexual Abuse, and its attempts to promote its vision of ethics and morals in the face of calls for marriage equality and other social issues in a society of greater religious diversity.
11
Edwards, Jane, Brian Cheers e Litza Graham. "Social change and social capital in Australia: a solution for contemporary problems?" Health Sociology Review 12, n.º 1 (setembro de 2003): 68–85. http://dx.doi.org/10.5172/hesr.12.1.68.
Texto completo da fonte
12
Rante, Yakob Sampe. "Telaah Kritis terhadap Fungsionalitas Gereja Toraja Berdasarkan Kritik Sosio-Religi Karl Marx". Journal of Education, Humaniora and Social Sciences (JEHSS) 4, n.º 1 (24 de junho de 2021): 1–9. http://dx.doi.org/10.34007/jehss.v4i1.556.
Texto completo da fonteResumo:
This study aims to critique and evaluate the church's functionality, namely the church in its social function. The Toraja Church is still not here to carry out its real social function. As a result, various kinds of social injustice that are produced from culture settle right within the sphere of the church. The church exists only as a producer of the imagination: directing the imagination, without fixing problems on earth. This study uses a qualitative method with a literature observation approach. As a basis, the theory used in this research is Karl Marx's socio-religious criticism theory. The essence of this criticism is not rejection of religion, but rejection of religious practices which merely produce illusions, so as not to solve the problems experienced by society, especially Christians, as a result, society becomes alienated. The Toraja Church is required not to solve problems through imagined solutions, but instead to bring concrete liberating solutions in society. The church should be a real medicine where there is a sick soul due to the chaos of the world. With the revival of church functionality, the church has become a strong fortress for the community towards peace.
13
Curran, Charles E. "Pope Francis’s Social Encyclicals and the Social Teaching of the Church". Journal of Catholic Social Thought 19, n.º 2 (2022): 181–203. http://dx.doi.org/10.5840/jcathsoc202219215.
Texto completo da fonteResumo:
Pope Francis’s two encyclicals—Laudato si’ and Fratelli tutti—belong to the tradition of Catholic social teaching that began in 1891 with Pope Leo XIII’s Rerum novarum. There have been continuities and discontinuities within the tradition of Catholic social teaching, but there has been a tendency to downplay the discontinuities. Francis’s two encyclicals show both discontinuities and continuities with the earlier documents. The final section criticizes these two encyclicals as being too overly optimistic in their approach to solving the problems facing the environment and the social, political, and economic orders.
14
Joubert, Charles E. "Correlates of Baptist Church Membership in the States with Social Problems". Psychological Reports 80, n.º 2 (abril de 1997): 474. http://dx.doi.org/10.2466/pr0.1997.80.2.474.
Texto completo da fonteResumo:
In the United States, the states having higher percentages of residents with Baptist Church affiliations tended to have higher homicide, divorce, and illegitimacy rates and lower percentages of high school graduates and voter participation.
15
Kortt, Michael A., Todd Steen e Elisabeth Sinnewe. "Church attendance, faith and the allocation of time: evidence from Australia". International Journal of Social Economics 44, n.º 12 (4 de dezembro de 2017): 2112–27. http://dx.doi.org/10.1108/ijse-05-2016-0140.
Texto completo da fonteResumo:
Purpose The purpose of this paper is to examine the determinants of church attendance and the formation of “religious human capital” using a Becker-inspired allocation-of-time framework. Design/methodology/approach Data derived from three waves of the Household, Income and Labour Dynamics in Australia Survey were used to estimate a reduced-form two-equation system where the endogenous variables were frequency of attendance at religious services and intensity of faith. Findings The results indicate that while the hourly wage rate accounts for some of the variation in the attendance and faith regressions (i.e. higher wages lead to lower levels of attendance and faith), “allocation of time” variables like working long hours also influence these dimensions. The findings also suggest that the decision to attend or not or to have any faith at all is generally independent from economic factors. However, once the decision to attend or to have faith is made, an individual’s wage influences the degree of attendance or faith to a significant level. Originality/value The study contributes to this embryonic body of empirical literature by providing – to the best of the authors’ knowledge – the first results for Australia.
16
Awuku-Gyampoh, Ransford Kwabena, Justina Sarpong Akoto, Catherine Ocran e Bah Formijang. "Empirical Research on the Downturn in Church Attendance in Australia: The youth without Religion". International Journal of Social Science and Economics 1, n.º 2 (27 de julho de 2021): p6. http://dx.doi.org/10.22158/ijsse.v1n2p6.
Texto completo da fonteResumo:
The church has played a significant role in the lives of Australia’s people since the European settlement. It used to provide several welfare services such as educational, health, and orphanages, even more than the government. Australian churches played a significant role in shaping the culture of Australians. Australia was the only country with no newspaper on Sunday as they kept Sunday as a regular holiday and kept everything closed. Indeed, for Australia’s farmers, religion was so important that they decided to remain clear of their religion and, in 1901, to lead up the Federation. As the years passed, church attendance reduced, and others chose no religion. Few considered religion as least important, resulting in an overall decline in Australia’s churches. The paper reiterated the downturn in church attendance in Australia, found reasons for the downturn, and how the youth can be driven to attend the church. Innovation, discipleship, evangelism, oneness, care, hospitality, service to the community, and social media presence were discovered to be strategies for motivating the younger generation, first-time worshippers and new converts to the church.
17
Yevdokymova, T. V. "Christian social doctrine: dialogue with the modern world". Ukrainian Religious Studies, n.º 15 (10 de outubro de 2000): 13–22. http://dx.doi.org/10.32420/2000.15.1087.
Texto completo da fonteResumo:
Constant changes in the economic, social and political life of the people of the nations force the Church to enter into a dialogue with the world. The object of her attention is culture, politics, science, dealing with human problems. Church leadership of various Christian denominations sees the possibility of applying their socio-political guides in a wide socio-cultural space - personal and family circles, political and public activities, social life in general.
18
Baines, Charlotte, e Marian Quartly. "Sites of Contention". Studies in Religion/Sciences Religieuses 42, n.º 2 (junho de 2013): 158–72. http://dx.doi.org/10.1177/0008429813479292.
Texto completo da fonteResumo:
Today, issues of establishment or quasi-establishment are topical and contentious in Australian public discourse. In the decades following the invasion and white settlement of Australia debate raged about the proper relationship between church and state in the fledgling Australian colonies. In this paper we review Australia’s past (1788 to 1850) to investigate whether and how interreligious relations demonstrate different forms of competition and conflict. Specifically, we explore how the political and social development of Australian colonies produced a quasi-establishment – neither true establishment nor strict separation of church and state – with rather different outcomes for church authority and practice. We suggest that changes in inter-group relations in an open playing field have led to new exertions of competition and conflict for establishment or quasi-establishment in Australia today.
19
Serhiyko, Vira. "Problems of development of social doctrine of Catholicism". Ukrainian Religious Studies, n.º 10 (6 de abril de 1999): 58–63. http://dx.doi.org/10.32420/1999.10.841.
Texto completo da fonteResumo:
Religious and moral ideas are the basis of those social, political and economic relations, with the apology of which stands for Catholicism.The ethic of social ideas, according to Catholic theorists, makes it possible to better perform the "presence" of the church in all social systems. John Paul II formulates this task in the following way: "Christians must spread the social doctrine that is based on the gospel, which the churches have proclaimed always, but even to a greater extent, over the past hundred years. This doctrine relates above all to moral principles, because without them the so-called social question can never be resolved. "
20
Balabanić, Ivan. "The Social Doctrine and Presence of the Catholic Church in the Media". In medias res 9, n.º 16 (26 de maio de 2020): 2533–43. http://dx.doi.org/10.46640/imr.9.16.5.
Texto completo da fonteResumo:
The social doctrine of the Church involves greater commitment and engagement of the Church in social problems as well as the promotion of relationships that serve justice and peace. The Catholic Church first began relating mass media to its social teaching in the 19th century. As the Church aimed at a broader scope of public, it dealt with means of social communication and examined it through numerous sources – papal encyclicals, conciliar and episcopal documents. The relationship between the Catholic Church and the media is not simple. Approaches to ethics, morality, responsibility and dignity of human beings are sometimes different in media reports and in the aims of the Church in its social doctrine which should provide all members of the society with a sense of direction and instruction for everyday actions. Through the documents presented here, the Church has shown a readiness to face the media as well as the possibility to use them for advancing justice, truth, peace and freedom.
21
Prysuhin, S. "The problems of marriage in the social teaching of the Catholic Church". Ukrainian Religious Studies, n.º 69 (16 de maio de 2014): 112–22. http://dx.doi.org/10.32420/2014.69.385.
Texto completo da fonteResumo:
In the article S. Prysukhin “The problems of marriage in the social teaching of the Catholic Church” reveals substantial characteristics of the concept of "Christian marriage", its positive value in overcoming the social structures of sin in modern civilization.
22
Campbell, Craig. "History of Education Research in Australia". Espacio, Tiempo y Educación 3, n.º 2 (18 de julho de 2016): 3. http://dx.doi.org/10.14516/ete.2016.003.002.000.
Texto completo da fonteResumo:
History of education research has flourished in Australia since the 1960s. However, fewer university appointments in recent years suggest that a decline will soon occur. Nevertheless, research over the previous fifty years has produced much excellent work, following three significant historiographical trends. The first is the dominant Anglo-Empirical Whig tradition, which has concentrated on conflicts between church and state over schooling, and the founders and establishment of schools and public school systems. The second arose from social history, shifting the focus of research onto families, students and teachers. However, the concentration on the social class relations of schooling was eventually overtaken by substantial studies into gender relations. In more recent times, cultural studies and the influence of Foucault have been responsible for new research questions and research, marking a new historiographical trend. A survey of topics for which more research is required concludes the editorial, not least of which is the history of Indigenous education.
23
Иванов, Михаил Степанович. "The Church and Social Dimension of the Personality". Theological Herald, n.º 4(39) (15 de dezembro de 2020): 48–65. http://dx.doi.org/10.31802/gb.2020.39.4.003.
Texto completo da fonteResumo:
Поводом к написанию статьи послужил наблюдающийся в последнее время возросший научный интерес к человеческой личности. Поскольку одним из главных условий становления личности является ее пребывание в общении, в статье рассматриваются условия и возможности такого общения в церковной общине и в светском обществе. Одновременно анализируются характерные черты обеих общественных структур, особенности церковного и светского понимания личности и возможности взаимодействия Церкви и общества в решении проблем воспитания подлинной личности. The reason for writing this article was the growing scientific interest in the human person observed recently. Since one of the main conditions for the formation of a personality is its stay in communication, the article examines the conditions and possibilities of such communication in the church community and in secular society. At the same time, the author analyzes the characteristic features of both social structures, the peculiarities of the ecclesiastical and secular understanding of the individual and the possibility of interaction between the church and society in solving the problems of educating a true personality.
24
Strom, Jonathan. "Problems and Promises of Pietism Research". Church History 71, n.º 3 (setembro de 2002): 536–54. http://dx.doi.org/10.1017/s0009640700130264.
Texto completo da fonteResumo:
Since 1970, when Church History last published a review of Pietist scholarship, there have been significant contributions to almost all areas of the field. Research on Pietism—once the distinct province of German church historians—has become increasingly international as well as interdisciplinary in scope as Germanists, musicologists, social historians, and historians of Christianity explore the influence of this movement in Europe and the New World. The yearbookPietismus und Neuzeit, the magisterial four volume handbookGeschichte des Pietismus, and the first International Pietism Congress in 2001 all testify to the vitality of current scholarship in this field. As much recent scholarship makes clear, Pietist research can contribute significantly to how historians understand the development of Christianity in the last three hundred years.
25
Kinowska, Zofia, e Jan Pakulski. "Polish Migrants and Organizations in Australia". Cosmopolitan Civil Societies: An Interdisciplinary Journal 10, n.º 2 (27 de julho de 2018): 33–46. http://dx.doi.org/10.5130/ccs.v10i2.6002.
Texto completo da fonteResumo:
The social profile and the organizational landscape of Polish diaspora, known as ‘Polonia’, in Australia has been undergoing a significant change: sociodemographic (ageing), sociocultural (diversification) and sociopolitical (integration and assimilation). The ‘wave-type’ immigration (1947-56 and 1980-89), combined with the sudden decline in immigration after Poland’s independence (1989) and accession to the EU (2004), resulted in the rapid shrinking, ageing and internal differentiation of the Polish community. The pre-1989 ‘ethno-representative’ and ex-servicemen organisations have been withering away. The ‘culture preserving’ ethnic organizations, as well as religious/church groups also weaken, due to their shrinking demographic base. The Australian ‘Polonia’ is diversifying, as well as internally dividing, the latter process accelerated by widening political-ideological divisions in Poland. Under the impact of social diversification and globalization, and in the context of evolving multicultural policies in Australia, new forms of organization and social activism emerge. Interethnic, integrative and ‘bridging’ organizations and initiatives, anchored mainly in metropolitan social circles of Melbourne and Sydney, attract the most educated immigrants and their offspring and break the mould of ethnic exclusivity. Next to traditional Polish Associations, multiplying Senior Clubs and still numerous Polish schools there also appear some nationalistic groups, active mainly in social media. These general trends: numerical decline, ageing and diversification (combined with political divisions) reflect the changing conditions in the Australian and Polish societies, as well as the processes of migrant adaptation and integration.
26
Ukraintceva, Alina Viktorovna. "Modern architecture of the Russian Orthodox Church: problems of scientific research". Урбанистика, n.º 2 (fevereiro de 2021): 44–58. http://dx.doi.org/10.7256/2310-8673.2021.2.31821.
Texto completo da fonteResumo:
The process of revival of the Russian Orthodox Church in the late XX – early XXI centuries is accompanied by significant changes in its sociopolitical status. The Church regained high public authority by reestablishing and strengthening relations with the government, which granted the right to such types of activity as educational, missionary, social, and charitable. The church construction, which was discontinued for over 70 years, led to the loss of succession in engineering design and absence of systematic scientific and engineering developments that are intended to meet the modern needs and demands in the area of design of churches. These factors determine the heightened scientific interest to this topic. The goal of this research consists in determination of trends and problems in the scientific studies dedicated to the modern architecture of the Orthodox Church. The authors set the task to analyze, systematize and characterize the range of scientific publications written by the Russian scholars on the modern architecture of the Orthodox Church. This article considers the results of national scientific research (dissertations, scientific articles) on the modern architecture of the Orthodox Church that were published over the period from 1990 to the present.
27
Boiliu, Fredik Melkias, e Martha Megawati Pasaribu. "Peran Pendidikan Agama Kristen di Gereja Terhadap Pemberdayaan Ekonomi Kreatif Jemaat di Era Digital". Jurnal Pengabdian Tri Bhakti 2, n.º 2 (30 de dezembro de 2020): 118–32. http://dx.doi.org/10.36555/tribhakti.v2i2.1518.
Texto completo da fonteResumo:
This article examines how the role of Christian religious education in the church can empower the creative economy of congregations in the digital age. One of the church ministries that must be done is to be involved in increasing the welfare of the congregation through economic empowerment of the congregation. Economic empowerment is very important for the church to do, but in fact the church neglects it. In carrying out the ministry as God's worker in the world, the church does not only focus on spiritual matters, but more than that the church also becomes a servant in improving the quality of the social life of the congregation. The problems that occur in the church environment related to mental problems today are economic problems. The problems that occur in the church environment related to mental problems today are economic problems. Therefore, Christian religious education has a very important role to empower the creative economy in the church through teaching and mentoring in the congregation so that the congregation has the ability and skills and applies the creative economy in everyday life. The research method used in this research is literature and literature study. Literature review refers to an assessment of the concepts and theories used based on the available literature, especially from articles published in various scientific journals. Literature review serves to build concepts or theories on which to base studies in research.
28
Зверева, Valentina Zvereva, Белогубова e Elena Belogubova. "STATE AND CHURCH IN CONTEMPORARY RUSSIAN CULTURE". Central Russian Journal of Social Sciences 10, n.º 3 (29 de maio de 2015): 219–25. http://dx.doi.org/10.12737/11696.
Texto completo da fonteResumo:
This article is a philosophical-political analysis of state-confessional relations in the context of the problems and contradictions of the social and cultural environment of Russia today. The problem of interaction between traditional and modern religions, their hierarchy and state regulation of this process is shown.
29
Klymov, Valeriy Volodymyrovych. "Comprehension by Orthodox monks of church-religious, inter-church, social problems of the pre-war era in monastic sources". Ukrainian Religious Studies, n.º 43 (19 de junho de 2007): 86–94. http://dx.doi.org/10.32420/2007.43.1871.
Texto completo da fonteResumo:
It is of scientific interest to consider the monastic and monastic vision of church-religious, socio-political, ethno-religious problems of the pre-war era in Ukrainian lands. Interest is dictated by the following factors and reasons. First, monastic centers from the time of Kievan Rus remained one of the most stable in the society and in their mass created a fairly representative network of peculiar indicators of the spiritual state of the Russian (Ukrainian, Byelorussian) community in the regions. Secondly, through these spiritual centers there was a large-scale reproduction in the generations of the whole world-view complex, which included not only church-religious, but also ideological, socio-political orientations, moral and cultural values, ethno-national traditions, etc. Third, it was from monasticism that the higher clergy formed, which then determined the position and course of the church as a whole. Fourth, the monasteries, in the face of socio-political transience and uncertainty, actually became the gatherers, producers and guardians of the spiritual achievements of the Russian community.
30
Alexander, Jeffrey C. "The Societalization of Social Problems: Church Pedophilia, Phone Hacking, and the Financial Crisis". American Sociological Review 83, n.º 6 (4 de outubro de 2018): 1049–78. http://dx.doi.org/10.1177/0003122418803376.
Texto completo da fonteResumo:
This article develops a theory of “societalization,” demonstrating its plausibility through empirical analyses of church pedophilia, media phone-hacking, and the financial crisis. Although these strains were endemic for decades, they had failed to generate broad crises. Reactions were confined inside institutional boundaries and handled by intra-institutional elites according to the cultural logics of their particular spheres. The theory proposes that boundaries between spheres can be breached only if there is code switching. When strains become subject to the cultural logics of the civil sphere, widespread anguish emerges about social justice and concern for the future of democratic society. Once admired institutional elites come to be depicted as perpetrators, and the civil sphere becomes intrusive legally and organizationally, leading to repairs that aim for civil purification. Institutional elites soon engage in backlash efforts to resist reform, and a war of the spheres ensues. After developing this macro-institutional model, I conceptualize civil sphere agents, the journalists and legal investigators upon whose successful performances the actual unfolding of societalization depends. I also explore “limit conditions,” the structures that block societalization. I conclude by examining societalization, not in society but in social theory, contrasting the model with social constructionism, on the one hand, and broad traditions of macro-sociological theory, on the other.
31
Ripley, Jennifer S., James N. Sells, Vaughn Miller, Qi Wang, Luke Wen, Christine P. T. Lau e Everett L. Worthington. "Promoting Healthy Marriages in Chinese Church Communities: Survey of Chinese Couples’ Marriages, Virtue-Based Training for Leaders, and Outcomes". Family Journal 28, n.º 3 (20 de novembro de 2019): 319–28. http://dx.doi.org/10.1177/1066480719887476.
Texto completo da fonteResumo:
Couple research, and specifically religion and couple research, is commonly conducted in individualistic cultures. The collectivistic milieu of China makes a useful contrast to Western culture. With Chinese churches, we conducted two studies on marriage relationships. In Study 1 ( N = 810), we report a survey on marriages of parishioners. Satisfaction was high among most couples with general relationship problems such as communication reported as the highest concern. Marriage happiness was negatively correlated with couple problems. In Study 2 ( N = 241), we describe a virtue-based couple counseling program, developed collaboratively with 20 Chinese key informants. We administered an 8-hr virtue-based couple-oriented training to 241 church leaders. Training increased church leaders’ self-efficacy and hope for effective ministry. We compared responsiveness to the training by pastors and lay leaders. Lay counselors were more responsive than were pastors. This program evaluation was a field study that also included a brief follow-up interview of randomly selected recipients of the training ( n = 16). Friendship counseling was reported in the follow-up interviews as the most common way to address marriage problems.
32
Trebat, Thomas J. "Argentina, the Church, and the Debt". Ethics & International Affairs 21, n.º 1 (março de 2007): 135–60. http://dx.doi.org/10.1111/j.1747-7093.2007.00064.x.
Texto completo da fonteResumo:
The Argentine debt crisis of 2001–2002 and its aftermath are examined in the light of the moral framework of Catholic social teaching on the debt problems of poor countries. The author, a former practitioner in emerging-markets finance, seeks to bring together and interpret the church's teaching (which was mostly worked out in the 1980s) in the particular economic and social circumstances of Argentina in the early 2000s. The key question is how closely the outcome of the debt crisis in Argentina conformed to what social justice, in the Church's interpretation, would have required. The main conclusion is that the resolution of the crisis was broadly consistent with that teaching. The crisis was managed with pragmatism rooted in shared (by debtor and creditors) concerns for social justice—more so than had been possible in the earlier Latin American debt crises in the 1980s, which the author had also witnessed. For that, many factors are responsible, including the emergence of civil society in Argentina and changes in the system of emerging markets finance. The author argues, however, that the moral framework of the Catholic Church on matters of international debt may deserve some of the credit.
33
Alexey V., Makarkin. "Orthodoxy and Socialism at the Beginning of the Twentieth Century: Struggle, Enthusiasm, Adaptation, Understanding". Almanac “Essays on Conservatism” 4 (30 de outubro de 2022): 13–32. http://dx.doi.org/10.24030/24092517-2022-0-4-13-32.
Texto completo da fonteResumo:
At the beginning of the twentieth century, industrialization led to a sharp increase in the number of industrial workers, which created problems for the Russian Church. The workers fundamentally differed in their mentality from the patriarchal flock familiar to the church and were influenced by socialist agitation, which was antigovernment and partly anti-church in nature. The main opponents for the church were the Social Democrats as an atheistic party based on European ideologues. Under these conditions, the struggle against social democracy became the mainstream course for the church, but this course proved ineffective due to the lack of attractive alternatives and the close connection of the church with the state. All other options — attempts to adapt to socialist agitation, sincere Christian socialism and the desire to differentiate socialism and socialists into unacceptable and relatively acceptable (without identification with them) — were peripheral to the church at that time. However, it is the latter option, which provided for the possibility of «coexistence» with socialists who have abandoned active atheism, that has now become the main one and is fixed in the «Fundamentals of the Social Concept» of the Russian Orthodox Church.
34
Lavrenova, Svetlana A. "Dignity, freedom and human rights: A comparative analysis of the teachings of the Roman Catholic and Russian Orthodox churches". Issues of Theology 4, n.º 1 (2022): 134–50. http://dx.doi.org/10.21638/spbu28.2022.107.
Texto completo da fonteResumo:
The social teachings of Christian churches answer a number of important questions of public life. Such issues include dignity, freedom, and human rights. The task of Church social teaching is to assess modern socially significant problems, state-church relations, and church-social issues and to formulate the official position of the Church on the challenges of modernity based on centuries-old Christian teachings and church traditions. The subject of this research is a comparative analysis of Catholic and Orthodox social teachings on the issue of granting a Christian personal rights and freedoms. The research methodology is based on a comparative analysis of church documents in cultural-historical and socio-political contexts. The work examines the history and development of legal doctrine in the Roman Catholic and Russian Orthodox Churches. Particular attention is paid to an examination of official church documents, including papal encyclicals, documents of the Second Vatican Council of the Roman Catholic Church, documents of social issues adopted at the Councils of Bishops of the Russian Orthodox Church. Based on the historical and ideological context of the two positions in relation to human rights, the work reveals the general provisions and differences in the Catholic and Orthodox understanding of this issue. The article argues that, despite the existing differences, these teachings are united by a common desire to bring a moral dimension and an orientation towards Christian values into public and political life.
35
Regus, Max, e Marianus Mantovanny Tapung. "Penanganan Covid-19 dalam Semangat Diakonia Gereja Keuskupan Ruteng". BERDAYA: Jurnal Pendidikan dan Pengabdian Kepada Masyarakat 2, n.º 2 (21 de junho de 2020): 41–52. http://dx.doi.org/10.36407/berdaya.v2i2.175.
Texto completo da fonteResumo:
Covid-19 is a non-natural disaster that is not only related to health issues but also has links to economic, psycho-social, and even social-political problems. As an institution that takes care of the safety of body and soul, the Catholic Church of the Ruteng Archdiocese, as one of the socio-religious institutions, responds to this problem by directly forming the Covid-19 solidarity movement, which is later institutionalized as the Gugus Tanggap Cluster Covid-19 Church Ruteng Diocese and Covid-19. As academics by involving in this task, authors consider the formation of an “ad hoc” institution as part of the attention and responsibility of the Local (religious) Church in dealing with the social problems of the community/community, both in local, national and global contexts.
This action is the contextualization of the praxis of service (deaconess) of the Church for the lives of people, more specifically in the field of health. In carrying out its governance, the Covid-19 Group applies the stages of methods and implementation consisting of the activities of Coordination, Action (promotion, prevention, education, social assistance), Evaluation, and Follow-up Plans. The real impact of the work of the Covid-19 Cluster, the people/communities returning to the enthusiasm and have optimism in running life, while; hoping that the Covid-19 pandemic will soon pass its life.
Keywords: Covid-19, Religion, Church, Solidarity, Command Post
36
Sugiyana, Fransiskus Xaverius, e Nerita Setiyaningtiyas. "Gerakan Solidaritas Pada Masa Pandemi Covid-19 Sebagai Wujud Wajah Sosial Gereja". Jurnal Ledalero 21, n.º 2 (22 de dezembro de 2022): 191. http://dx.doi.org/10.31385/jl.v21i2.281.191-206.
Texto completo da fonteResumo:
<p><strong>Abstract: </strong>This research was a descriptive qualitative study based on the pastoral work of the data-driven concerning Church experiences during the Covid-19 pandemic. Departing from various solidarity initiatives, this study showed that the efficiency and effectiveness of pastoral work began with a social analysis of the problems. The mapped problems brought an insight on how pastoral plan should be done. The hope is that the arranged programs can have measurable results and real impact. The first focus of this research was the pattern of solidarity movements. The second focus is the face of the Church that appears in the community and society. Data collection employed descriptive qualitative methods. Data analysis used content analysis approach. The first findings showed that parishioners of the kevikepan Semarang concerned with economic recovery and psychological assistance. The second finding showed that the solidarity movement revealed the social faced of the Church. In the missionary spirit, the Church showed sensitivity to social issues due to the Covid-19 pandemic. The Church also appeared to have a spirit of compassion, care and a high willingness to share. The involving people with all backgrounds who were in solidarity movement was a sign of the presence of the Kingdom of God. The act of solidarity can really bring transformation for each person involved in it.</p><p><strong>Key words</strong>: Pastoral Theology; Capital Social; Altruism; Catholic Social Teaching; Semarang</p>
37
Ardashkina, M. A. "SOCIAL POLICY IMPLEMENTATION IN THE KUZBASS METROPOLITANATE OF THE RUSSIAN ORTHODOX CHURCH". Bulletin of Kemerovo State University, n.º 1 (20 de março de 2017): 6–11. http://dx.doi.org/10.21603/2078-8975-2017-1-6-11.
Texto completo da fonteResumo:
The article is based on the structural-functional, comparative research methods and critical analysis of sources on the post-Soviet period in the history of the Russian Orthodox Church (hereinafter – ROC), including data reference and information materials, public Internet resources. The author analyzes traditions, continuity and the realization of social policy in the Kuzbass archdiocese at the modern ROC stage. Using the example of Kuzbass archdiocese the author identifies the ROC units responsible for social work, and the main types of social assistance to the church. The conclusion is made that within the period of 1990s-the beginning of XXI century Russian Orthodox Church, with the support of the state, created a major conceptual, legal and organizational base of its social policy, for its implementation involving Orthodox public organizations and associations. Of great importance was the fact that the Church concentrated its efforts on solving social problems, which the state and public organizations could not solve effectively. Therefore, the ROC is hardly criticized for the use of social activities as a mechanism to achieve its main goal – to spread creed. Analysis of the social activities of the Church in the Archdiocese of Kuzbass allowed the author to make a prediction about the promising directions of development of social work in the region.
38
Parker, Murray, e Dirk H. R. Spennemann. "Contemporary Sound Practices: Church Bells and Bell Ringing in New South Wales, Australia". Heritage 4, n.º 3 (12 de agosto de 2021): 1754–72. http://dx.doi.org/10.3390/heritage4030098.
Texto completo da fonteResumo:
As a social species, humans have developed soundscapes that surround, and to some extent circumscribe, their daily existence. The concept of aural heritage, its conceptualization and its management represent a rapidly expanding area of research, covering aspects of both natural and human heritage. However, there have been no contemporary regional or supra-regional studies that examine the nature of sound making in Christian religious settings, nor the extent to which it is still used. This paper presents the results of a survey into the presence of bells and bell ringing practices among five major Christian denominations in New South Wales, and examines to what extent bell ringing is still practiced and what factors may determine any differentiation. In doing so, it provides an objective basis from which to investigate future changes in bell ringing practices, and provides a solid foundation with reference to aural heritage of sound in a religious setting.
39
Bodak, Valentyna, e Liudmyla O. Fylypovych. "The priorities of the Catholic social doctrine in the definitions of the Second Vatican Council". Ukrainian Religious Studies, n.º 66 (26 de fevereiro de 2013): 69–76. http://dx.doi.org/10.32420/2013.66.251.
Texto completo da fonteResumo:
The Second Vatican Council of the Catholic Church has had a fatal significance in its history. In addition to the important documents that were adopted by the Council, and then creatively developed by the theorists and practitioners of the Church, Catholicism was enriched with a new awareness of significant changes in the world. The Church acknowledged that there have been radical transformations in the outlook and behavior of people, in particular Catholics, in their attitude to issues of faith, to God, to the relationship between God and man. But perhaps the most influential for the further development of Catholicism in the world was the social doctrine of the Church, which eventually turned into a social doctrine. The latter is understood not only as a list of practical guidelines for solving the "social question", but also not a sum of knowledge in contemporary sociology1, but a set of religious beliefs developed by theologians and endorsed by the whole Church in the form of a body of special documents on the Church's views on society and social issues. In addition to the general theological principles of attitude towards peace and relations with society, the Catholic social doctrine contains the historical work of the Church in solving social problems in different epochs, recorded information about the social challenges of the past and present, eschatological expectations and real forecasts for the future of mankind.
40
Klymov, Valeriy Volodymyrovych. "Church and Politics in Ukraine: Relationship Issues". Ukrainian Religious Studies, n.º 46 (25 de março de 2008): 68–79. http://dx.doi.org/10.32420/2008.46.1919.
Texto completo da fonteResumo:
An unbiased analysis of the history of the coexistence of church institutions and politics in any state shows that the chronicle of such coexistence appears, in large part, as a history of attempts to use, with greater or lesser success, on the one hand, by church political structures, and on the other, by the church of political structures, or politicians. The history of these interconnected relationships goes back to the times when both institutions in the process of their formation and development began to represent a certain socially influential force, a real and potential resource which could be used to solve operational and strategic political or religious-church problems in any which field of social life (political, economic, social, spiritual, legal, national, military, etc.).
41
Kennedy, Posma Sariguna Johnson. "Discussion with Sinodo Dili: The Social Role of the Church in Timor Leste". Journal of Sustainable Community Development (JSCD) 4, n.º 1 (31 de maio de 2022): 23–29. http://dx.doi.org/10.32924/jscd.v4i1.68.
Texto completo da fonteResumo:
The implementation of this community service aims to deepen issues regarding the role of the Church in Timor Leste in dealing with social problems in serving and protecting its people through discussions with Sinodo in Dili, Timor Leste. This topic needs to be explored because Timor Leste is a neighboring country of Indonesia. It is directly adjacent to the Province of Nusa Tenggara Timur, so it is necessary to know its character and socio-culture so that friendship between countries can be carried out properly, especially in managing state borders that prioritize welfare. The Church in Timor Leste should have a balanced appearance, that is, in worship/sacrament appearances and social appearances. Good cooperation is needed between the hierarchy (church leaders) and the laity (the people) to mobilize the Church's role in overcoming social conditions or situations among the people or society. The role of the Church has been relentless, starting from the Timor-Portugal period and through the Timor-Indonesian period to the present-day Independent Timor.
42
Gawroński, Sławomir, Dariusz Tworzydło e Kinga Bajorek. "Determinants for the Development of the Activity of the Catholic Church in Poland in the Field of Social Communication". Religions 12, n.º 10 (8 de outubro de 2021): 845. http://dx.doi.org/10.3390/rel12100845.
Texto completo da fonteResumo:
In recent years, the Catholic Church has been forced to change its attitude towards social communication and mass media. It has had to face not only religious but image challenges. Worldview matters, contemporary problems regarding the institution of marriage or pedophilia in the Church are constantly being debated in mass media, thus creating dangers in terms of critical public reception. This situation has also been occurring in Poland in recent years. The observed progress regarding opening the Church to media relations and the use of rich instruments of social communication have their reasons rooted not only in the history of the social and political events of the past several decades but also in the changes in the sphere of mass media and social communication. This article is an attempt to generate a peculiar typology of determinants regarding the development of social communication within the institutional church in Poland. Within our framework of methodological conditions, a literature query with available statistical analyses and observations of current events was applied. Our conclusions show the current attitude of the Catholic Church in Poland regarding issues related to the marketization of faith and the medialization of religion.
43
Permana, Natalis Sukma. "PERSEPSI UMAT TERHADAP PROGRAM PENGEMBANGAN SOSIAL EKONOMI DI PAROKI SANTO HILARIUS KLEPU-PONOROGO". JPAK: Jurnal Pendidikan Agama Katolik 12, n.º 6 (7 de fevereiro de 2019): 40–53. http://dx.doi.org/10.34150/jpak.v12i6.199.
Texto completo da fonteResumo:
Universal Church concerns deeply to social-economic problem of human race. Social Doctrine of The Church then appears as a way to solve social-economic problems of human race. That is why, the Indonesian apostolates attends in a ocial-economic Development (PSE) where it has been depeloped at all dioceses. Although, the development of socio-economic program is not supported well, but nowdays, Klepu-Ponorogo St. Hilary Parish has been traying to develope this program. They have some kinds of social-economic developments program such as: farming training school, home industry, organic rice farming, barns, mushrooms cultivation, urine liquid fertilizer. Eventhough, practically, they find some problems different interests on PSE program. It is actually influenced by the ineffectiveness of the program socialization to the whole people. Another factor is that, the people has not been yet interested to join in the program.
44
Sukardi, Imanuel, e Samuel Purdaryanto. "GEREJA DALAM PERSIMPANGAN: LEMBAGA SWADAYA MASYARAKAT ATAU LEMBAGA ADIKODRATI PENGEMBAN MANDAT ILLAHI". SESAWI: Jurnal Teologi dan Pendidikan Kristen 3, n.º 1 (27 de dezembro de 2021): 11–30. http://dx.doi.org/10.53687/sjtpk.v3i1.60.
Texto completo da fonteResumo:
Church must be understood as supernatural spritual institution as bearers of divine mandates on this earth, spiritual mandates and social mandates, be spiritual blessing and physical blessing. Church has taken the form of formal and legal institutions as such as social institutions. Then,the problems are the character and the impact of churches are not better than the social institution. Its because they lost their boot mandates. Those mandates originate and move from two church shahadas,love God and love others. The ambivalance among shahada and character,mandate and function cause churches are on intersection of become social institution or a spiritual institution. To back to their origin function,churches face two challenges. They are bravery to take off the deadly tradition,system,and theologies and then back to biblical tradition,system,and theologies.
45
Kyiak, Maksym Tarasovych. "The evolution of the social doctrine of the Roman Catholic Church regarding the problem of humanizing the economy". Ukrainian Religious Studies, n.º 43 (19 de junho de 2007): 70–76. http://dx.doi.org/10.32420/2007.43.1869.
Texto completo da fonteResumo:
Many years of experience with market economies show that without the Church, as a social institution, it is quite problematic to create an environment for a fair economy. That is why a voice of such moral authority, which is capable of improving the moral climate of the modern economy, is extremely necessary in our time. In particular, Catholic social teaching has long paid attention to economic issues. The Roman Catholic Church has been, and remains, indifferent to the issues of international economy, private property, labor, humanization of the economy and a range of other problems. Poverty, hunger, unlimited desire for profit and benefits are a painful topic in papal speeches, encyclicals, and epistles. Along with changing social conditions, the social doctrine of the Roman Catholic Church itself evolved. This fact could not but affect the consideration of economic issues in Catholic social doctrine.
46
Magendzo, Salomón. "Popular Education in Nongovernmental Organizations: Education for Social Mobilization?" Harvard Educational Review 60, n.º 1 (1 de abril de 1990): 49–62. http://dx.doi.org/10.17763/haer.60.1.j618176u87205x88.
Texto completo da fonteResumo:
Salomón Magendzo contrasts the government-sponsored educational system in Chile with"popular education," a community-based education movement concerned with empowering poor people and involving them in the transformation of society. To this end, the Interdisciplinary Program for Research in Education, a nongovernmental organization affiliated with the Catholic Church in Chile, is committed to creating social change by conducting research on educational problems and by promoting educational change. In this article Magendzo describes some of the popular education projects developed by PIIE that address specific problems encountered by the communities and that assist the participants in carrying out comprehensive educational and social change.
47
Parapat, Riyan Salomo. "Peranan Gereja Terhadap Keluarga Yang Memilih Bercerai Dari Perspektif Konseling Pastoral". JURNAL DIAKONIA 1, n.º 2 (15 de novembro de 2021): 126–38. http://dx.doi.org/10.55199/jd.v1i2.25.
Texto completo da fonteResumo:
The church, which is a place of reconciliation for social life, should be able to pay attention to its people, in addition to serving the people with liturgical services, the word of God, and the sacraments, the church should also pay attention to pastoral care. In pastoral care, the Church provides assistance, which is referred to as "pastoral counseling" services, therefore the Church is expected to be able to answer the challenges of life faced by its people in daily life, as well as in family life. Problems will always exist, and may lead to divorce. Divorce that occurs in the midst of the people except for adultery is the negligence of the Church which pays little attention to its people. In completing this paper, the author uses qualitative research methods and literature studies, where the conclusion is Pastoral Counseling is a bridge in solving problems that exist in the midst of the family supported by prayer and hope for the common good.
48
Bates, Frank. "Some Impending Legal Problems for Social Workers". Children Australia 10, n.º 4 (1986): 4–11. http://dx.doi.org/10.1017/s0312897000016623.
Texto completo da fonteResumo:
AbstractMany areas of the law with which social workers are required to deal are particularly dynamic and, in order to meet the challenges they present, it is necessary to look ahead. Developments in the United States often provide a useful means of predicting developments in Australia. The paper examines three areas, proceedings, social security law, and mental health – where change is becoming, or likely to become, apparent, in the first topic, there has been a marked change in both the issues with which the courts have had to deal and the methodology which they have adopted to attempt to resolve them. In social security law, decisions of the Administrative Tribunal have illustrated anomalies and deficiencies in the legislation, and social workers in their daily practice may notice others. All of that might well lead to a necessary review of the legislation. In the area of mental health legislation, a draft bill in Victoria contains a number of disquieting features which should cause social workers, as well as lawyers, concern. The paper concludes by noting that the legal relationship between social workers and the law has never been more subject to scrutiny in a wide variety of situations, and mutual respect between the two disciplines must continue to increase.
49
Sánchez Manríquez, Karin. "¿Acción social católica o intervención social estatal? El rol del Estado en la resolución de la Cuestión Social según la Iglesia Católica chilena a inicios del siglo XX". Revista de Historia y Geografía, n.º 37 (30 de janeiro de 2018): 67. http://dx.doi.org/10.29344/07194145.37.1073.
Texto completo da fonteResumo:
ResumenEl objetivo de este artículo es analizar el desarrollo del pensamiento católico chileno sobre el rol del Estado para enfrentar la Cuestión Social a principios del siglo XX. Se argumenta que la Iglesia Católica chilena le daba al Estado un rol secundario en la solución de la Cuestión Social. Pese a reconocer la necesidad de establecer normativas legales para solucionar los problemas entre patrones y obreros, la realización de obras en favor de los trabajadores correspondía a iniciativas privadas que el Estado debía fomentar, lo que la Iglesia denominaba “Acción Social Católica”. Esta preferencia por un Estado con una acción social limitada mostraba a una Iglesia que seguía considerándose como la institución rectora de la sociedad en tanto su accionar incluía tanto la vida terrena como también la vida después de la muerte. El Estado, al centrarse sólo en problemas terrenales, era una institución de rango menor, cobijada por la Iglesia. Se estudiarán textos escritos por sacerdotes de la jerarquíaeclesiástica chilena sobre el rol del Estado en la resolución de los problemas sociales y sobre la discusión en la esfera pública de dos leyes sociales: la ley de habitación obrera de 1906 y la ley de descanso dominical de 1907.Palabras clave: Iglesia, Estado, Cuestión Social, Legislación Social.Catholic social action or State social intervention? The role of the State in the resolution of the Social Problem according to the Chilean Catholic Church at the beginning of the 20th CenturyAbstractThe objective of this article is to analyze the development of Chilean Catholic thinking about the role of the State in facing the Social Problem at the beginning of the 20th Century. It is argued that the Chilean Catholic Church gave the State a secondary role in the solution of the Social Problem. Despite recognizing the need of establishing legal regulations to solve problems between employers and workers, the performance of works in favor of workers corresponded to private initiatives that the State should promote, what the Church called “Catholic Social Action”. This preference for a State with limited social action showed a Church that continued to be considered as the governing institution of society, as its actions included both earthly life and life after death. The State, by focusing only on earthly problems, was an institution of lower rank, sheltered by the Church. The research studied some texts written by priests of the Chilean ecclesiastical hierarchy dealing with the role of the State in the resolution of social problems and the public discussion about two social laws: the 1906 Working Class Law and the 1907 Sunday Rest Law.Keywords: Church, State, Social Problem, Social Law.Ação social católica ou intervenção social do Estado? O papel do Estado na resolução da Questão Social segundo a Igreja Católica Chilena no início do século XXResumoO objetivo deste artigo é analisar o desenvolvimento do pensamento católico chileno sobre o papel do Estado para enfrentar a Questão Social a princípios doséculo XX. Argumenta-se que a Igreja Católica chilena tinha dado ao Estado um papel secundário na solução da Questão Social. Apesar de reconhecer a necessidade de estabelecer normativas legais para resolver problemas entre empregadores e trabalhadores, a realização de obras a favor dos trabalhadores correspondia a iniciativas privadas que o Estado devia promover, o que a Igreja denominou “Ação Social Católica”. Essa preferência por um Estado com uma ação social limitada mostrava uma Igreja que seguia considerando-se como a instituição governante da sociedade, tanto na sua ação incluía a vida terrena como também a vida após a morte. O Estado, ao centrar-se só em problemas terrenais, era uma instituição de alcance inferior, protegida pela Igreja. Vão serestudados os textos escritos por sacerdotes da hierarquia eclesiástica chilena sobre o papel do Estado na resolução de problemas sociais e na discussão na esfera pública de duas leis sociais: a lei da habitação trabalhadora de 1906 e a lei do descanso dominical de 1907.Palavras-chave: Igreja, Estado, Questão Social, Legislação Social.
50
Simonov, V. V., e Т. Bremer. "Сurrent issues of the Church: Catholic and Orthodox view". Russian Journal of Church History 1, n.º 3 (23 de outubro de 2020): 5–19. http://dx.doi.org/10.15829/2686-973x-2020-3-40.
Texto completo da fonteResumo:
Modern processes — economic, political, and social, taking place in the world affect the Church as an institution and believers of different confessions. Looking at these problems from the independent points of view of Orthodoxy and Catholicism is interesting and informative, pointing out the similarity in some issues and the important difference in others.