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M. Heidegger, in Essere e Tempo, afferma: noi non siamo mai abbastanza là dove siamo. Guardando ai giovani, iper-connessial mondo tramite internet o i media, ma a volte spaventosamente lontani dal mondo reale o da relazioni affettive significative, ci chiediamo: qual è la loro identità? Esistono, ma abitano realmente l’essere che sono?
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One can say that Byzantine culture in the Macedonian epoch evolved under the influence of the measures of reorganisation of higher education of Caesar Bardas (863), who constituted the starting point of what was subsequently named the first Byzantine humanism. The new cultural movement was also connected to the personality of patriarch Photius in the IXth century, to Emperor Constantine VII Porphyrogennetus in the Xth century and to Michael Psellos, in the XIth century. Under the influence of these great personalities, the period witnessed the most prominent manifestations of the features which were specific to the Byzantine culture, expressed in the development of a more intimate relation between the profane and the theological elements or in the reconciliation of the ancient pagan wisdom to the new ideas of Christianity, as well as in the development of the general and encyclopedic knowledge. During this period, the University in Constantinople was again a centre of culture and education around which the most important cultural forces of the Empire gathered.
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Man, entirely, can only be understood as “together”. From this “together”, part of man, family was born, as the first and unchangeable expression of communion. The family is grounded on Pentecost, namely through the Sacrament of Holy Matrimony, that is why it can be also named as “the little Church Pentecost”. We confess that the Church is One, Holy Catholic and Apostolic, but when we state these we do not only refer to the Great Church but also to the Little Church. The Orthodox Church teaches that the Sacrament of Holy Matrimony is a Sacrament not to be dissolved, its indissolubility is not static, belonging to the past and that would constraint up to asphyxia, but dynamic, vivid, a target that attracts and that is to be reached through spiritual fight sustained by the grace given in the Sacrament of Holy Matrimony. Divorce is a sin and a tragedy. It exists, it cannot be denied and it cannot be interdicted either. Through divorce, indissolubility is not cancelled, but only abandoned. The Orthodox Church does not accept divorce as it does not accept sin, but only allows, tolerates or recognizes divorce, as undeniable painful reality. According to the principle of iconomy, the Church has chosen between two unwanted situations: either to reject the divorced spouses, as having missed Salvation, or reintegrate them in the Church by tolerating, allowing a new marriage. Between the two, the Church has chosen the smallest evil, namely, tolerating the divorced to remarry.
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The article approaches the issue of the origin of religious education principles, as value foundation of the evolution of general and specific normativiy. This normativity directs the educational process, focusing on the basic ideas of Christian pedagogy, which have become landmarks of life and Christian education. The fundamental ideas belong to the thinking of Church Fathers, Christian philosophers and also to representatives of major systems pedagogical thinking, who had concerns also in christian education filed, of religious education. Some of them have developed theoretical and methodological systems based on principles, values and paradigms of religious education. This relates to current Romanian education reform principles, are detailed in educational situations that facilitate the formation of Christian moral profile of children and young people and are contextualised best educational practices of religious education. The legitimacy and the opportunity of analyzing the origin of religious education focuses on two perspectives: a) determination and description of axiologicall core of religious education principles crystallized in the history of Christian pedagogy and under the influence of modern and postmodern education developments; b) identification and use of relevant criteria to the development of religious education categories of principles, to guide and regulate the current religious education process .
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Nowadays there is a crisis in the pastoral activity among the young generations. We have dynamic and restive young people eager to know Christ. Or,the church had always the mission to bring closer God to people. To know God, means to show or to manifest the common belief!
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We can not think of a church outside the youth, because then there is the Church. It lies in our need to establish the identity discursive clarification regarding the question Who is the Church? to build a viable discourse realistic with what we call entity social(teo)logic youth. We address us directly development needs of young people in terms of technological change and in parallel with the construction of abstract spaces virtual communication? Supraspiritualizate speech development by denying (relativization) the importance of the body in salvation history reissuing Gnosticism.
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The message of education must achieve a harmonious combination between both the telluric and the divine in a child’s soul and to create an awareness of the values in which the child’s body and soul to find themselves, in order to overcome the state of isolation and atomization we are reaching today through the IT equipment. Returning to a vectorial education, in order to raise the child above the earth and give him the power to see and create beauty, represents the chance of this nation towards the educational recovery. We cannot be able to intuit the optimistic future for this country unless we have a healthy mentality concerning the students’ behavior and lifestyle. The Romanian society may be figurative for Europe only when the education will be focused both on the soul and the body, by educating the mind with valuable information and the heart with genuine spiritual experiences.
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The status and the content of the Religion Class holds a special place in the debates and polemics of the Greek society, especially lately, when the problem emerged is the replacement of the current Curriculum by a new one meant to turn the Religion Class into a class of History of Religions or even Religious Syncretism. In the Greek national education system, the Religion Class is part of the “general education core” and is obligatory, being exempted from it only the pupils of a different religion, the heterodox and those without religion, who invoke reasons of religious conscience. According to the current Curriculum, the religion textbooks’ priority is the teaching of the knowledge related to the local Orthodox tradition and teaching, which would be closer to the concept of “religious literacy”, as developed by Andrew Wright, whereas the new Curriculum pursues the application of Robert Jackson’s concept, namely the realization of a “liberal religious education”, by trying to find common points of all the religions and create a particular religious faith, thus cultivating rather an “interreligious literacy”. To highlight the concepts concerning the content of the Religion Class, and also certain events and positions taken by the Church, with the contribution of the hierarchy and of the religion teachers, to which one can add the support of numerous Greek intellectuals and politicians, the structure of the research axis in this study includes: the presentation of the content and status of the Religion Class in Greece; the description of the struggle of the religion teachers’ unions; the information of the Romanian society about the efforts made in the Greek society in order to maintain the status of the Religion Class and its content based on th e Orthodox Christian tradition; the delineation of certain aspects concerning the celebration of the spiritual patrons of Education and Letters in Greece (the Three Holy Hierarchs: Basil the Great, Gregory the Theologian and John Chrysostom).
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Focused on exploring the relations between Church and youth, our study comparatively addresses the upgrading of curricular structure of secular educational offers and the doctrinal limits of ”modernization” initiatives with respect to religious education of young people, undertaken in the hope of making religious practices more ”attractive”. Thus, unlike the learning contents offered byall other subject matters in the curriculum required to resonate permanently with the rhythms and proportions of the contingent social space evolution, epistemological contents of religion as transcendentally framed, being therefore perennial, may not be subject to similar ”modernizing” imperatives unless taking the risk of doctrinal and praxiological sideslips. Without opening polemics ofquestionable utility with neo-Protestant cults’ practices, the present study brings a couple of sound arguments to demonstrate that tradition does not mean primitivism, and confessional teaching of religion finds its well-deserved place within the identity profile of contemporary educational offers; moreover, upgrades of school logistics are attractive vectors to all kinds of activities, including pastoral and ritual components of religion.
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The young people of our times live in a time of changes, very challenging for the Christian faith and mission. They are inclined to choose between different fragments of truth, several thinking systems and concepts according to their way of seeing the reality or to their opinions upon the spiritual growth. The religious syncretism is more and more present nowadays and begins to be part in the existence of the postmodern young people. Postmodernism creates a series of difficulties for them: hesitating thoughts, difficulties in accepting various pieces of truth related to faith and morality, not corresponding to their own thoughts. Thus, all these seem to limit and obstruct the manifestation of the human liberty. The Church is a real defender and keeper of the human values, meaning the sacred values of life, liberty, family and human solidarity. The young people need the Church and the Church needs the young people. The postmodern society develops an existential system that tries to cultivate some anti-Christian and antireligious mentalities. If the old atheism used to present itself in a decent manner and with respect for good social relations, we observe today that we deal with an unprecedented nihilism and unnatural manifestations and attitudes that determine extreme terrorist violence. The postmodern mentality inevitably leads to secularism, which is more dangerous than the atheism, because it benefits of a false mask of declaring a religious appurtenance. The present study does not intend a complex analyse of the problems linked to the life of the young people. It mainly intends to present some pastoral methods for Christ and Church to meet and guise the young people, more and more confronted with dilemmas, problems and the challenges of the contemporary world.
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The religion lesson in school aim to near human to God and helps to put into practice christianteachings. However, one hour per week is not enough through going study and skills, but the optional is a way to remedy the situation. The optional is a precious instrument that opens new oportunities in developing pupils both athome and abroad. Also in this paper we’ll describe the process of thedeveloping of the religious skills and the liturgical practice. Therefore, we consider welcome the proposing of an optional for the 4th grade and observing its impact. We based our work by the adapted use of the learning content to the children particularities will produce positive changes in their affective and volitional behaviour and cognitive process. Our results were obtained using the followings methods: direct observation, investigation, school documents and analysing the pupils activity products and tests. With these means and methods, we could see the progress registered by the pupils in three fields: cognitive, affective and volitive.
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The expectations regarding Religion school subject belong to religious experience, evidenced by the presence of children and young people in church services, which is an important fact in the life of aChristian. Starting from the necessity of some data to sustain the construction of the new curriculum of Religion subject for secondary and high school, we realized a research to find out how we could support the formation of the religious man, from the perspective of high school students. Also, our aim wasto offer to Christian teachers those data needed to facilitate their approach to identify ways in which they may help students to make the transition to the theoretical knowledge to the living of faith, reflected in elements of internal and external religiosity. In this study, we present an analysis related tocharacteristics of the religious man, based on the data from more than 800 high school students with different variables (gender, residence, social class,educational level, religious denomination).
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In this study attempt to present the stages of growth from the perspective of the relationship between children and adults. At the same time I want to illustrate the stages of self discovery in the show The Little Prince by Antoine de Saint Exupery. Childhood friendship modern world, secular, selfdiscovery, death and rebirth in another dimension are deep challenges of all times past or present.
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This study is a survey of the key elements pertaining to what is knowntoday as a new development in the social studies, psychoanalysis, theology, andliterature at the dawn of the 1950s, which addressed the then generation ofyoung academics and young people in general. Our purpose here is to see howthe end result of notable crises, such as the conflict between traditional dogmaand the new hermeneutics of the nouvelle théologie, for instance, led to morerevolt amid the young generation rather than to the promised improvement andhope for a better future both socially and culturally. We will thus show that thenew language associated with psychoanalysis and literature was mainlyderived and encouraged by post Vatican II continental theologies, whosecritical spirit allowed for such redefining of doctrinal statements as to makethem acceptable to the young revolted generation that departed from the sourceof faith and Scripture. In the present study this is the context against which wecan then conclude on the practical relationship between revolt and liberalism.
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Youth education in Church represents more than transmitting theoretical knowledge about God, it is an education towards salvation which shares to the people the liberating truths of faith in order to know the “love of Christ that surpasses knowledge(Ephesians 3, 19), calling them to repentance, to put on “the new man created to be like God in true righteousness and holiness”(Ephesians 4, 24), to fill themselves, in the power of the Holy Spirit, with “the fullness of God(Ephesians 3, 19). It is an education of the Church and in the Church that lead us towards the existential knowledge of God, which is eternal life (John 17, 3) and which implies our transformation, our coming “unto a perfect man, unto the measure of the stature of the fullness of Christ(Ephesians 4, 13). The educational ideal of the Christian Orthodox education is that men to become saints, at the resemblance to God.
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One of the most significant aspects of the ecumenical dialogue regards the episcopal ministry. Thisdialogue also reveals that, unfortunately, over the centuries, the separation between the Christians of the various Churches and ecclesial communities was not static, but it permanently became more and more profound, especially concerning the understanding of the learning about the Church and, inherently, of the sacerdotal ministry. If between the Orthodox and the Catholic Churches there is an agreement in principal on the continuity with the Una Sancta Catholica et Apostolica Church of the first millennium, the situation is different when comes about the ecclesiological models offered by the theology of a Protestant tradition. Things become even more clear when they are looked atby the point of view offered by the learning about the episcopal ministry that the Catholic theology of the second Vatican Council perceives as being into a continuity with that of the Council of Trent and the first Vatican Council. This short study aims to emphasize an alternative reading of this theology from anOrthodox perspective, which is intented to be a fraternal and irenic one.
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The Church youth mission involves both their calling from God ,but also educating them in the spirit of the Orthodox faith. In this regard the Church undertakes an extensive work with formal and non formal methods and techniques. Successful action of religious education and training of young people today depends on many factors: the knowledge about young people, applying discerning methods by those in charge of education, the availability of the missionaries, the existence of interested people, a receptive Christian community etc. The present study aims to highlight some of formal and non formal methods and techniques applied in missionary pastoral work with young people in the Church. There are presented advantages and disadvantages of each method and techniques. It also made a brief presentation of the types of young with whom a priest meets in his pastoral activity. All together form a huge part of the action taken by the Church in educating its young members. But this approach allows us to shape the present and future generation of our Orthodox Church.
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2016 was dedicated by the Synod of the Romanian Orthodox Church to the education of the young people. In this frame, one may find important to focus on some young characters that, by their endeavour, can indicate a missionary methodology among this segment of people, in particular, one from the western Church, Pier Giorgio Frassati, and another one from the Eastern Church, Valeriu Gafencu, both of them important names in the missionary realm of the last century. This paper aims to focus on two moments – a missionary bio-bibliography of the two characters and the identification of alist of constants as reflected in their missionary activity. Finally, one is interested to identify some general indicators for the missionary activity among contemporary young generation.
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This study is an exploration of an essential theme of human life in general and Christian life in particular: the light. If God creates within light and defines Himself as light, it is the human being’s duty to follow the example, to do the deeds of light in order to become light himself. The answer to the question: “How can man become light? Is found among the pages of the Scripture. Reading the Scriptures, man discovers that he is called by God towards a light beyond this world, the uncreated light that flows from the being of the Creator. This light is the expression of personal sacrificial love, it is the way in which God descends to meet the being that He crowned as ruler of creation. But this meeting becomes possible only if the human being reaches the appropriate state of heart, sacrificial love. In other words, man is called to acquire the resemblance to the One that created him according to His Image.
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