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The family is a basic and solid part of a social structure, but it is always set in historical and cultural contexts, therefore over the centuries the family has been undergoing constant evolution: the form of the family and its functions change. In post-modern societies family standards are being more frequently abandoned in favour of so called “post-family” family which takes form of cohabitation and alternative ways of living: living alone, mono parentalship and homosexual partnerships. Cohabitation means living together without a formal base. It is undertaken in order to ease a life together, facilitate economic functions of the partnership, accommodate lasting sexual relationship and bring up children. Cohabitation has an open structure, all can be discussed and depends on its members’ will. It doesn’t determine the sex or the number of its member, doesn’t require living together or having children, although it is not exclusive. The factors that lead to the abandonment of a traditional model of the family are: change of the women’s position in the social structure, equal rights, economic independence, separating sexual activity from reproduction, the impact of women movements and diminished meaning of the purpose of a marriage - reproduction. “Freedom from a child” allows to make a better use of time for self fulfilment. All these factors lead to individualization of life, the process of individualization changes the members of the society into self efficient atoms, individuals who reject social life and its limits and only look after themselves, focus on their own development and destiny though many can’t tackle the situation and lose. Ecology of the family, which is understood as the context for human development, comes with help to individuals lost in the era of the individualization of life. A known Werner- Wilson’s concept of ecology of the family includes inner- family relationships, relationships with other families, with a broader socio- cultural environment and natural environment- organic and non organic, in which the long lasting and dynamic process of human development occurs.
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Márton Áron élete és munkássága. I–III. Összeállította dr. Marton József. Pro Print Kiadó, Csíkszereda 2020
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„Pravila cea Mare” or „Îndreptarea Legii” (1652) is a book that contains both church law (canonical) regulations, as well as civil law rules, for instructive and educational-moral purposes. Our study aims to emphasize only those canonical norms and guidelines which refer strictly to the administration of the Holy Sacraments and other offices, to the Holy Liturgy, as well as to the place of worship and the symbolic mystical significance of liturgical objects used in the service. The instructions and dispositions concerning worship and the notions of liturgical practice set forth in „Îndreptarea Legii” are founded on the canon laws of the Orthodox Church and on the commentaries and nomocanonical works of the most authoritative interpreters of civil and church law, so that we can argue with certainty that the prescriptions and the liturgical guidelines recorded in this book are normative for the clergy.
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The contemporary Euchologion contains only one prayer for them that offer firstfruits, namely “O, Master, Lord our God, Who commandest everyone to bring as an offering Thine own of Thine own…”. Surprisingly, this prayer does not contain an explicit thanksgiving addressed to God for the firstfruits of the earth. However, this was not the case regarding the oldest prayer for the firstfruits, mentioned in the Apostolic Tradition (3rd c.). The purpose of this paper is to uncover the initial ethos of the ritual of presenting the firstfruits to God and to present the evolution of this rite, starting from the ancient church orders of the early Christian centuries until the latter testimonies of the medieval Euchologia.
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Some of the abandoned, separated, and divorced believers doubt the validity of their marriage or are convinced of its nullity. For them, canon law provides cases to declare the nullity of marriage (Can. 1671 – 1691). In 2015, Pope Francis reformed the canonical procedure for cases to declare the nullity of marriage. The topic of »the nullity of marriage« in this paper is discussed in the light of the post-synodal apostolic exhortation of Pope Francis Amoris Laetitia from 2016. Under number 244 of the exhortation, the topic of the nullity of marriage is approached in view of the recent reform of the canonical procedure, especially regarding the need for »special discernment« of matrimonial situations in pre-process or pastoral inquiry in the preparation for a case.
More...Promjene u izražavanju religioznosti i crkvenosti kod mladih danas
Due to profound and constant social changes, the perception of young people, their attitudes towards religion and the Church is changing. The first chapter deals with the new understanding of young people and their integration into the world of adults. Young people today differ from their predecessors in terms of expectations and values. The second chapter analyzes social contexts, the impact of social change on the status of young people in society. The third chapter analyzes the relationship between young people and religion based on socio-religious research. There are indications of basic tendencies, typology and characteristics of a different religious identity being formed among young people. The fourth chapter deals with the problem of the growing number of young people moving away from the Church, the causes of distancing, and poor engagement in the parish community. The final chapter outlines the characteristics of youth pastoral care as a response to the current problems facing young people in the Church.
More...Primjer udruge Prijatelji sv. Martina
Within the scope of the Second Diocesan Synod, the Archdiocese of Đakovo-Osijek has developed its new path of evangelization process. Concerning the laity, private associations of believers play an important role in this process and are expected to contribute to the synthesis of religious and secular life according to new pastoral models. Today, the question remains as to how much these associations have responded to the synodal demands. To contribute to the search for an answer and in search of examples of good practice, we investigated the Friends of St. Martin Association. The first part of the paper presents the features and principles of social pastoral care of young people as a set of criteria to evaluate the implementation of synodal demands in the field of youth ministry. The second part of the paper presents an evaluation of projects for young people implemented by the Association, and the third and final part offers practical guidelines for the future pastoral practice of the Association and societies in the Archdiocese.
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Synodality as a style of pastoral work in today’s time and understanding of the Church is a significant theological-pastoral theme. Here it will be discussed in the context of youth pastoral care and specifically in the context of the work and activities of the Archdiocesan Center for Youth Pastoral »John Paul II« in Sarajevo (hereinafter: AYC John Paul II). We will first briefly deal with the notion of synodal pastoral care and the synodal pastoral care of young people as a demand of the present moment. We will then present the vision and mission of the AYC John Paul II, which, through the institution of the Youth Council, promotes synodality, i.e., the involvement of young people in the process of joint decision making in youth pastoral care. Finally, we will focus on three different pastoral projects of the AYC John Paul II, which reveal the synodality in youth pastoral care, on three levels: the formation of animators of parish youth pastoral care, the social engagement of young people through volunteering, and concrete action of young people in interreligious and ecumenical contexts.
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This paper examines the life and work of the Archbishop of Vrhbosna, Josip Stadler, in terms of the influence of his early childhood and his commitment to establishing material and human structures in his life, his activities and his capabilities in order to help those in need. Clearly, the fact that he lost his parents when he was very young and spent time in homes for children who were vulnerable or who had the sad fate of being abandoned influenced his decision to dedicate his life to those who were in need. He lived and studied in the orphanage in Požega, and later in the Zagreb orphanage of St. Martin in Vlaška Street. This experience of early childhood was felt during his stay in Rome, during his tenure as a professor at the Catholic Theological Faculty of the University of Zagreb, and when he served as Archbishop of Sarajevo. In each of these phases, there was a dimension of care and the creation of mechanisms to help those in need. As Archbishop, he founded two orphanages in Sarajevo with corresponding economic units to ensure their material independence. On top of this, he founded the Congregation of the Society the Servants of the Child Jesus, to whom he left Instructions to serve every human being in need, as the image of the Child Jesus. His approach to helping others is notable in that he did not consider the ethnicity or the religious affiliation of those whom he helped! He was an apostle of Christian love.
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Homosexuality, from an Orthodox perspective, falls into the category of sins, the root of the condemnation of this sin having its basis in certain scriptural texts. However, the theological and pastoral approach to homosexuality within the Orthodox Church is a taboo subject. On the one hand, there is a lack of work and studies that clarify how to relate to homosexuals in a parish; on the other hand, the testimonies of homosexuals and the problems they face as members of the Orthodox Church are also missing. The current study examines some of the most important Orthodox contributions on homosexuality, the challenges, and the possible answers they raise.
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