scholarly journals Catechesis of Seniors in the Context of Their Activity

2020 ◽  
Vol 57 ◽  
pp. 265-282
Author(s):  
Kazimierz Skoczylas

Modern seniors who are characterized by good health at the end of their professional activity engage in new forms of activity. Some of them are involved in the activities of universities of the third age, belong to the Family of Radio Maryja, are volunteers or use various forms of religious tourism and pilgrimages. Many manifestations of their activity come from the religiosity of seniors. The growing religiosity of seniors requires a systematic catechesis that helps them in its development. The church emphasizes that this catechesis should be adapted to the situation of a senior. Catechesis helps to read the religious meaning of this stage of life and to strengthen the motivation for Christian presence in the family and environment. Therefore, this catechesis should strengthen religious interest in faith, shape and sustain the motivation of Christian activity, in the Church and in the world. This is reflected in the Christian involvement in family upbringing, in the ecclesial community, for the social good and also in an attractive way of spending free time.

Diacovensia ◽  
2018 ◽  
Vol 26 (3) ◽  
pp. 483-504
Author(s):  
Stanislav Šota

Given that the population in Europe and Croatia is increasingly getting older, and the pastoral work of people in the third age is a relatively new term, the article firstly analyzes the question why people of this age group are partially put (left) aside by pastoralists and pastoral workers in pastoral discourse in Croatia. The nature and characteristics of the third age in life presented in the first part show that the third age pastoral care includes the pastoral work with the most mature middle-aged people struggling with many life difficulties and stresses: separation from their children, the need for making personal and lifestyle adjustments, especially after retirement, after children moving out or after the loss of a life partner, as well as experiencing fast and progressive weakening of biological, psychological and mental health dimensions, a drop in life energy, strength, and general decline in vital and all other functions. Old age as a gift and possibility is depicted through several biblical characters as an evangelizing and pastoral possibility, opportunity and call to a God filled and more meaningful life. The second part presents the third age in the world and in the mentality of the society and the Church. By looking at the contemporary life context, we can state that words like old age, dying and death have become foreign in everyday discourse and that is just one of the many reasons why the third age people are often left to the side, and forsaken by their own families, society, friends and relatives, and partially forgotten also by the Church. In the world of the dictatorship of relativism, materialism, secularization, anarchism, atheism, subjectivism, individualism, and the selfie-culture, it is extremely difficult and demanding to accomplish the pastoral of the third age people. The Church, especially in Croatia, doesn't have a sufficiently designed, thought out, planned out and programmed systematic pastoral care which would include third age people. The new concept of pastoral discourse regarding the pastoral of the third age should develop in two basic directions: the first direction should consider to what extent can the third age be a subject of pastoral activity, and the second direction, based on pastoral sociology and demographic trends, should strive to recognize the third age as an object of pastoral activity. Besides the object, the third age can also be the subject of pastoral activity at different levels, areas and dimensions, especially at the parish level, the deanery level in some ways, at the regional level and (arch)diocesan level, in areas of apostolate, parish pastoral councils, charitable activities, liturgy, families, religious associations and movements, and work with Christians that have distanced themselves.


2021 ◽  
Vol 45 (1) ◽  
pp. 30-40
Author(s):  
Madalena Parzyszek

Abstrakt: Papież Franciszek zwołując 5 października 2014 roku III nadzwyczajne zgromadzenie ogólne Synodu Biskupów nt. „Wyzwań duszpasterskich dla rodziny w kontekście nowej ewangelizacji”, oraz 24 października 2015 roku wydając dokument „Misja i powołanie rodziny w Kościele i w świecie współczesnym” zaprosił do refleksji m.in. nad przygotowaniem do małżeństwa. Dotyczy ona głoszenia kerygmatu i inicjacji w sakrament. Autorka artykułu podejmuje się odczytania rozumienia kerygmatu w nauczaniu papieża Franciszka rozumiejąc go jako orędzie mające moc przemiany życia, prowadzące do osobowej relacji z Bogiem, zawierające także konieczność proklamowania go w świecie. Inicjację w sakrament rozumie jako „zakorzenienia przygotowania do małżeństwa w procesie inicjacji chrześcijańskiej, z zaakcentowaniem powiązania małżeństwa ze chrztem oraz innymi sakramentami” ( Franciszek, 2016, 206). Refleksja nad wskazanymi treściami w związku z przygotowaniem do małżeństwa stanowi przyczynek do dyskusji nad zaproponowanym tematem.   Abstract: Pope Francis convoking The Third Extraordinary General Assembly of the Synod of Bishops on 5th October 2014 on the topic of „Pastoral Challenges of the Family in the Context of Evangelization” and during The Fourteenth Ordinary General Assembly of the Synod of Bishops, popularly referred to as the Synod on the Family, releasing on 24 October 2015 the final report intitled "The Vocation and Mission of the Family in the Church and in the Contemporary World” invited to join reflection how to prepare for marriage. It is concerned with preaching the kerygma and initiation into sacrament of Martimony. The aim of the author of this article is to present understanding the kerygma in Pope Francis’ teaching as a proclamation having power to change life, leading to relationship with God including also necessity to proclaim it in the world.  Initiation into sacrament of Martimony is understood as „implanting prepation for marriage during christian initiation, with accenting connection marriage with the baptism and other sacraments” (Pope Francis, 2016, 206). Reflection of indicated contents connected with preparing for marriage constitutes a trigger to discussion of proposed subject.  


Author(s):  
Elisa Eastwood Pulido

A spiritual biography, this book chronicles the journey of Margarito Bautista (1878–1961) from Mormonism to the Third Convention, a Latter-day Saint (Mormon) splinter group he fomented in 1935–1936, to Colonia Industrial/Nueva Jerusalén, a polygamist utopia Bautista founded in 1947. It argues that Bautista embraced Mormon belief in indigenous exceptionalism in 1901 and rapidly rose through the ranks of Mormon priesthood until convinced that the Mormon hierarchy was not invested in the development of native American peoples, as promoted in the Church’s canon. This realization resulted in tensions over indigenous self-governance within the Church of Jesus Christ of Latter-day Saints (Mormon Church) and Bautista’s 1937 excommunication. The book contextualizes Bautista’s thought with a chapter on the spiritual conquest of Mexico in 1513 and another on the arrival of Mormons in Mexico. In addition to accounts of Bautista’s congregation-building on both sides of the U.S. border, this volume includes an examination of Bautista’s magnum opus, a 564-page tome hybridizing Aztec history and Book of Mormon narratives, and his prophetic plan for the recovery of indigenous authority in the Americas. Bautista’s excommunication catapulted him into his final spiritual career, that of a utopian founder. In the establishment of his colony, Bautista found a religious home, free from Euro-American oversight, where he implemented his prophetic plan for Mexico’s redemption. His plan included obedience to early Mormonism’s most stringent practices, polygamy and communalism. Bautista nonetheless hoped his community would provide a model for Mexicans willing to prepare the world for Christ’s millennial reign.


Author(s):  
Viktoriia Ogorenko ◽  
Olha Hnenna ◽  
Viktor Kokashynskyi

The article considered the social, psychological and clinical aspects of domestic violence. Analyzed the main types of violent behavior (economic, psychological, physical, sexual) and the components of the causes of cruel behavior in the family: aggressive behavior, violence, violent behavior. The results of sociological research are presented, the prevalence, causes, aims and types of this phenomenon in Ukraine and in the world are determined. The sociological and cultural concepts of the features of the spread of the phenomenon of violence in families are considered. The stages of the formation of violent behavior in families are analyzed. The features of neurotic disorders and their prevalence among people who have experienced domestic violence are considered.


2014 ◽  
Vol 35 (1) ◽  
Author(s):  
Andre Van Oudtshoorn

Jesus� imperatives in the Sermon on the Mount continue to play a significant role in Christian ethical discussions. The tension between the radical demands of Jesus and the impossibility of living this out within the everyday world has been noted by many scholars. In this article, an eschatological-ontological model, based on the social construction of reality, is developed to show that this dialectic is not necessarily an embarrassment to the church but, instead, belongs to the essence of the church as the recipient of the Spirit of Christ and as called by him to exist now in terms of the coming new age that has already been realised in Christ. The absolute demands of Jesus� imperatives, it is argued, must relativise all other interpretations of reality whilst the world, in turn, relativises Jesus� own definition of what �is� and therefore also the injunctions to his disciples on how to live within this world. This process of radical relativisation provides a critical framework for Christian living. The church must expect, and do, the impossible within this world through her faith in Christ who recreates and redefines reality. The church�s ethical task, it is further argued, is to participate with the Spirit in the construction of signs of this new reality in Christ in this world through her actions marked by faith, hope and love.


2019 ◽  
Vol 9 (1) ◽  
pp. 8-11
Author(s):  
ŽANETA BALÁŽOVÁ

International cooperation, visiting new countries, meeting new people from all over the world are typical features of these days. The Universities of the Third Age as institutions focused on senior education and their opportunities to help people of older age familiarize with new cultures, it means to integrate into the multicultural society are presented in the paper. The European Union, especially the Erasmus+ program offers chances to students of all ages as well as seniors to enhance the knowledge and skills abroad, to make friends and to improve communication skills in English language.


2012 ◽  
Vol 19 (2) ◽  
pp. 159
Author(s):  
Ni Kadek Surpi

<p><em>This research focuses on the effort of evangelization and religious conversion factors from Hinduism to Christianity in Badung, Bali. Bali as a unique island and famous all over the world has long been used as a target of missionary. In the early stages, the process of spreading Christianity is very slow. Even, Dutch East Indies government closed the door to evangelization and prohibited its activities in Bali. This study uses a cross field of knowledge and find that there are many causes behind the religion conversion in the area of study.</em> <em>Findings of this research shows that the reason for religious conversion is the social upheavals because of dissatisfaction on system and religion, individual crises, eco- nomic and socio-cultural factors, the influence of mysticism, spiritual thirst and the promise of salvation, family breakdown and urbanization, wedding and birth order in the family, education and professional evangelistic activity and lack understand- ing of Hinduism.</em></p>


2020 ◽  
Vol 19 (1) ◽  
pp. 97-112
Author(s):  
Herry Susanto

Salah satu unsur penting dalam pelayanan gereja yang terabaikan adalah peran sosial gereja untuk mewujudkan kesejahteraan. Padahal warga jemaat berhadapan dengan berbagai isu sosial. Salah satu yang cukup krusial adalah kemiskinan. Dalam upaya merevitalisasi pelayanan gereja, salah satu yang perlu diwujudkan adalah integrasi antara kepedulian sosial dan pelayanan gereja. Artikel ini akan menjelaskan bahwa gereja memiliki panggilan dan tanggung jawab sosial. Fondasi bagi gagasan ini adalah karakteristik pelayanan Yesus yang termuat dalam Lukas 4:18-19, yang merupakan kutipan dari Yesaya 61:1-2; 58:6. Berdasarkan penggunaan Yesaya 61:1-2 yang dikombinasikan dengan Yesaya 58:6, artikel ini menunjukkan bahwa penulis Injil Ketiga memodifikasi kutipan tersebut untuk memperkuat karakteristik sosial dalam pelayanan Yesus. Dimensi sosial pelayanan Yesus merupakan landasan penting untuk membangun pelayanan gerejawi yang memiliki kesadaran sosial untuk membentuk kehidupan umat secara menyeluruh. Dalam menguraikan gagasannya, artikel ini akan menerapkan metode kualitatif yang berorientasi pada studi literatur dan analisis hermeneutika. Adapun pendekatan hermeneutika yang akan diterapkan berfokus pada pembacaan Injil sebagai biografi Yunani-Romawi. Prinsip-prinsip yang umum digunakan dalam metode kritik naratif juga akan diterapkan. Karena adanya kutipan dari Kitab Yesaya, pendekatan hermenutika yang digunakan juga akan menganalisis cara penulis Injil Ketiga menggunakan teks Yesaya tersebut. Artikel ini akan berfokus pada tiga aspek, yaitu karakteristik sosial Injil Ketiga, karakteristik sosial pelayanan Yesus berdasarkan Lukas 4:18-19, dan implikasi dimensi sosial pelayanan Yesus bagi upaya revitalisasi pelayanan gereja. One important element that neglected in church ministry is the social responsibility of the church in realizing the well-being of the community. Whereas the congregation is dealing with various social issues. One that is quite crucial is poverty. In an effort to revitalize church ministry, one that needs to be realized is the integration of social care and church ministry. This article will explain that the church has social calling and responsibility. The foundation for this idea is the characteristics of Jesus' ministry conveyed by Luke 4:18-19, which is a quotation from Isaiah 61:1-2; 58:6. Based on the use of Isaiah 61:1-2 combined with Isaiah 58:6, this article shows that the writer of the Third Gospel modified the quotation to strengthen social characteristics in Jesus' ministry. The social dimension of Jesus' ministry is an important foundation for building church ministries that have social awareness to shape the lives of believers holistically. This article will apply qualitative methods that focus on literary study and hermeneutical analysis. The hermeneutical approach applied here focuses on reading the Gospels as Greco-Roman biography. The principles commonly used in narrative criticism will also be applied. Because of the quotation from the Book of Isaiah, this article will also analyze the way the writer of the Third Gospel used the text of Isaiah. This article will focus on three aspects, namely the social characteristics of the Third Gospel, the social characteristics of Jesus' ministry based on Luke 4: 18-19, and the implications of the social dimension of Jesus' ministry for revitalizing church ministry.


2016 ◽  
Vol 5 (3) ◽  
pp. 210
Author(s):  
Miklos Hadas

Pierre Bourdieu’s Masculine Domination was published in English in 2001, three years after the appearance of the French version. In order to deconstruct in vivo the working of sociological paradigm-alchemy, a close reading of the Bourdieusian argument is offered. After summing up the main thesis of the book, Bourdieu’s statements will be intended to be questioned, according to which the school, the family, the state and the church would reproduce, in the long run, masculine domination. The paper will also seek to identify the methodological trick of the Bourdieusian vision on history, namely that, metaphorically speaking, he compares the streaming river to the riverside cliffs. It will be argued that when Bourdieu discusses ‘the constancy of habitus’, the ‘permanence in and through change’, or the ‘strength of the structure’, he extends his paradigm about the displacement of the social structure to the displacement of the men/women relationship. Hence, it will be suggested that, in opposition to Bourdieu’s thesis, masculine domination is not of universal validity but its structural weight and character have fundamentally changed in the long run, i.e. the masculine habitual centre gradually shifted from a social practice governed by the drives of physical violence to symbolic violence.


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