Hasil untuk "Practical religion. The Christian life"

Cristina L.H. Traina

Review of Levi Checketts, Poor Technology: Artificial Intelligence and the Experience of Poverty

O. Heida

As of today, the number of individuals convicted of collaborationist activities in the institutions of the State Criminal-Executive Service of Ukraine is steadily increasing, which makes the task of a comprehensive study of this category of convicts and the development of effective directions for their resocialization particularly relevant. Religiosity and religious affiliation constitute an important component of personal self-identification and significantly influence the motivation of behavioral strategies and the choice of social practices. Despite this, penitentiary institutions currently lack purposeful and structured educational work aimed at explaining the fundamentals of religious security, fostering critical reflection on information disseminated within church structures, preventing manipulative practices in the sphere of religious belief, and promoting religious tolerance. In our view, special attention should be paid to individuals convicted of collaborationist activities, for whom religious belief plays a key role in cognitive strategies that shape their life orientations, civic stance, and attitudes toward state and social institutions. The purpose of the study is to characterize the religious identity of individuals convicted of collaborationist activities and to examine the influence of their confessional affiliation on the formation of life and political beliefs, with the aim of providing a scientific basis for recommendations on social and educational work with this category of convicts. The relevance of the topic lies in identifying the relationship between the confessional affiliation of individuals convicted of collaborationist activities and their choice of life strategies; in the need to develop effective rehabilitation and re-education programs for this category of convicts; and in understanding the ways through which the church institutions of the aggressor state may exert a negative influence on the citizens of Ukraine, as well as preventing the further spread of such influence. Research methods. The study employed a combination of empirical and theoretical methods. The primary empirical method was a questionnaire survey of individuals convicted of collaborationist activities. To collect primary data, the author developed a questionnaire consisting of 12 questions aimed at determining the respondents’ level of religiosity, their confessional affiliation, awareness of matters of faith, frequency of practical religious experience, as well as their understanding of the influence of information disseminated through church institutions on the formation of their personal civic position. Statistical analysis was used to process and interpret the empirical data, ensuring quantitative generalization of the results, calculation of percentage indicators, and the conduct of comparative analysis. Conclusions. As a result of the empirical and analytical research, it was found that religious identification remains a significant factor in shaping the worldview of individuals convicted of collaborationist activities. The majority of respondents (70%) identify themselves as believers. At the same time, a considerable proportion of those surveyed (20%) demonstrate a declarative or uncertain position regarding faith, indicating the superficial nature of their religious consciousness. The analysis of age-related characteristics showed that the most religiously active group is individuals aged 45–65, whereas young people under the age of 25 are at the stage of forming their religious identity. This indicates the presence of potential for targeted social and educational influence specifically on the youth audience. The confessional structure of the respondents is relatively homogeneous: Christian identity predominates, with Orthodoxy prevailing, while representatives of other denominations constitute a negligible share. This necessitates consideration of the Christian religious context when organizing social and educational work. It was established that among believers, individuals with secondary specialized and higher education prevail. At the same time, the level of religious education and the depth of religious knowledge remain relatively low. The analysis of the influence of religion on political and civic attitudes showed that only a small proportion of respondents are aware of the impact of religious beliefs on their attitudes toward political and social processes in the state. This indicates a low level of reflection regarding the potential manipulative influence of religious institutions in the context of war. Summarizing the research findings, it can be stated that for the majority of respondents, religion functions primarily as an element of personal identity but is rarely perceived as a factor capable of influencing civic positions and socio-political decisions. The identified features confirm the relevance of in-depth social, educational, and corrective work, particularly with individuals convicted of collaborationist activities, taking into account the level of their religious knowledge, worldview orientations, and potential vulnerability to ideological influences. Key words: corrective work, convicts, collaborationism, religious identity, confessional characteristics.

Erap Gultian

Bambo Miti

The current socio-political approaches to reconciliation in South Africa are fragile which is evidenced by the high levels of poverty, corruption, and inequalities which cancel the strides taken in the right direction of democratizing and unifying the country. These inadequacies evidence a need to come up with new ideas, particularly from the religious sector, that can play a leading role in enhancing the capacity of these socio-political systems to build reconciled and peaceful communities. Pentecostalism has the potential to be used as an instrument of peace and reconciliation in our community, therefore this article explores African Pentecostalism as a way of assessing how this tradition can contribute to the transformation of communities, leading to co-existence, reconciliation, and love for the other. To achieve this objective, this study will make use of a systematic review methodology which will involve analyzing selected works written by various scholars on the topic of reconciliation and African Pentecostalism.

M. Stadnyk

B a c k g r o u n d . The relevance of this topic is due to: first, the growing interest in traditional values, which is an important component of national identity, as Orthodox education remains a significant factor in the spiritual and cultural development of society; second, in the context of the ethnomental dimension, it is necessary to take into account the specifics of the interaction between the Orthodox worldview and the process of cognition, which are formed under the influence of historical, social and cultural characteristics of different peoples. M e t h o d s . The theoretical and methodological basis of the study is a combination of the principles of scientific objectivity, ideological and confessional impartiality, and critical comprehension of the material under study, which are basic for religious studies. All components of the methodological complex were used in the study not in isolation from each other, but in the general context of academic religious studies. R e s u l t s . This study will contribute to a deeper understanding of the trends taking place at the intersection of religion, education, and the formation of national identity. In the context of Eastern Christianity, ethnomentalism in religious cognition can be viewed through such key aspects as the relationship between religion and education, reason and faith. In the traditions of Eastern Christianity (mainly Byzantine, Orthodox, as well as Armenian and other Eastern churches), education has always been closely linked to religion. Monasteries and churches were the main centers of learning, where not only the scriptures were studied, but also philosophy, astronomy, mathematics, and other sciences through the prism of the Christian faith. The educational process was focused on integrating knowledge into a person's worldview, orienting him or her toward the moral and ethical principles of Christianity. The study of theology was not limited to intellectual efforts, but included the practical application of Christian principles in life. At the same time, Eastern Christianity placed considerable emphasis on liturgical practices and art (in particular, iconography), which served not only aesthetic but also educational purposes, conveying spiritual truths through images and symbols. C o n c l u s i o n s . Religious education contributes to the formation of a unique ethnomentality that combines the historical heritage of the ethnic group and modern realities. In essence, the ethnomental dimensions of cognition in the educational process of Orthodoxy contribute to the formation of a worldview in which knowledge is integrated with the spiritual principles of faith, where the main task is to approach God and improve ethnicity, which forms a syncretic ethno-national culture.

S. Glassford

Altermondialismes provides an overview of how different forms of alter-globalization evolved and gained a foothold as an opposition to neoliberal globalization. This book deepens our understanding of this new generation of movements, which aim to address the controversies of social change. Abstract A manuscript found among the personal effects of a deceased public figure. Astonishing essays: disconcerting, iconoclastic and eccentric, moving and provocative, at times ridiculous, torn between contradictory opinions, and a far cry from his ordered existence. What else to Abstract Stéphane Desjardins’ story is that of the Fermanian family. In 1948, penniless immigrant Philip Fermanian opened the Cinema Pine in Saint-Adèle. The family's patriarch, forced to flee Turkey during the Armenian genocide, watched his son Tom grow up behind the projectors. This family- owned movie theatre would come to hold a unique place in the North American film industry. Abstract Caroline Andrew leaves a remarkable body of work, from population studies to politics, with an emphasis on municipal governance. This book pays tribute to her by gathering her writings on “the inclusive city,” the topic that fuelled her research, teachings, and civic engagement. primary lie municipal policies and Guy Chiasson l’Université du Québec en Outaouais. Ses principaux intérêts de recherche sont la politique municipale et la gouvernance urbaine ainsi que les politiques de ressources naturelles. Anne Gilbert est professeur émérite au de géographie de l’Université d’Ottawa, où elle mène divers travaux sur les langues, les cultures et les territoires au Canada. Elle a été directrice de recherche au Centre interdisciplinaire de recherche sur la citoyenneté et les minorités et a dirigé le CRCCF. Abstract Pointe Abstract This work examines the history of Quebec’s Jewish community from 1945 to 1976, through the lens of its relationship with Quebec and French Canadians. This relationship appears to be, in part, the consequence of Québécois sociopolitical debates, as well as both groups moving closer together. Abstract How are older learners faring in today’s digital society? Are they being excluded or left behind? The author explores this question and investigates strategies needed to assist older learners who want to continue learning into their golden years. Canada’s demographics are shifting, with more seniors living longer and leading more productive lives, notably through their participation in education. Incorporating adult education theory and practice with gerontological statistics and literature, the author considers the situations of older learners, who are faced with both barriers and opportunities. Technology should not be an obstacle to older learners; when potential opportunities arise—and with assistance from family and friends—education can help set older learners on a fulfilling path that enhances their lives. for an and with other heightened in the opportunities available to older adults and the challenges they face. The research for this book complements her work in the fields of open and distance learning, prior recognition, and assessment. Abstract Legislatures in Evolution presents a series of essays on evolution and change in the legislative context. They cover a wide range of topics, including both proposed and implemented reforms. The contributions included here discuss parliamentar- ians’ attitudes toward party discipline; the specific challenges associated with implementing sexual harassment policies within the federal Parliament; the consequences of the Supreme Court’s ruling in Mikisew Cree First Nation v. Canada on the government’s duty to consult Indigenous Peoples when drafting legislation; parliamentarians’ engagement in budgetary control issues. Charles Feldman, Geneviève Tellier, David Groves, and their contributors bring together both practical and academic experience and perspectives. They conclude with an analysis of parliamentary reforms, paying particular attention to the impact of the COVID-19 pandemic on the functioning of legislatures. Abstract Christian organizations have always played a large role in Canadian education. By 1949, five provinces had constitutionally protected denominational schools. The federal government’s responsibility for the education of Indigenous Peoples was effectively contracted out to the churches for more than a century, resulting in a history of abuse that has only recently come to light. From the 1950s to the 1970s, several initiatives in different provinces set the stage for significant reforms to education. Some of these tested the limits of denominational protections, but could not shake the underlying constitutional structures. Patriation of the Constitution and adoption of the Canadian Charter of Rights and Freedoms in 1982 codified fundamental changes in thinking about civil rights. The Charter allowed existing denominational rights to be challenged on many fronts. However, all such challenges were rebuffed by the courts on the grounds that the Charter cannot be used to override other parts of the Constitution. By the 1990s, it became apparent that another route to reform was available, through the amending formula. Religion and Schooling in Canada examines the past and present relationship between church and state in Canadian education and the possible future of this relationship. Abstract This book examines Marius Barbeau’s career at Canada’s National Museum (now the Canadian Museum of History), in light of his education at Oxford and in Paris (1907–1911). Based on archival research in England, France and Canada, Marius Barbeau’s Vitalist Ethnology presents Barbeau’s anthropological training at Oxford through his meticulous course notes, as well as archival photographs at the Pitt Rivers Museum and the Bibliothèque et Archives nationales du Québec. It also draws upon Barbeau’s professional correspondence at Library and Archives Canada, the BC Archives, and, above all, the National Museum, where he worked for over four decades. The author, Frances M. Slaney, sheds light on the professional life of this founder of Canadian anthropology, exploring his difficult working relationships with Edward Sapir, his collaborations with Franz Boas, and his outstanding fieldwork in rural Quebec and with Indigenous communities on British Columbia’s Northwest Coast. Barbeau penned over 1,000 books and articles, in addition to curating innovative museum exhibitions and art shows. He invited Group of Seven artists to his field sites, convinced that their works could better capture the “vitality” of Quebec’s rural culture than his own abundant photographs. For Historic Sites 1985. “This book demonstrates how Barbeau’s work anticipated current anthropology’s trend toward environmental themes by adhering to his Oxford training, rather than adopting the dominant North American style of ethnological interpretation prescribed by Franz Boas. It presents research into the young Quebecker’s anthropological formation […].”

Krzysztof Bochenek, Cezary Mordka, Józef Stala

The article is an argument with the main theses presented by L. Kołakowski in his vision of religion. The discussion, which considers the strengths of the Polish philosopher’s analyses, concerns the distinction between empiricism and transcendentalism, the epistemological status of empirical sciences and broadly understood naturalisms, as well as the question of metaphysical horror as understood by L. Kołakowski. The text analyses the anthropological argument and the specificity of religion with its personal trust, the specificity of human existence, the experience of the sacred-profane and the importance of religion for human existence. The conclusion presents a further perspective for the analysis of the phenomenon of religion.

Agnieszka Romanko

The obligation of residence is the obligation to reside in a specific territory on a permanent basis in connection with holding an ecclesiastical office. The delict of violation of the obligation of residence is penalized under can. 1396 of the 1983 Code of Canon Law and is strictly linked to the entrusted ecclesiastical office such as: cardinals holding specific offices in the Roman Curia, diocesan bishop, coadjutor bishop, auxiliary bishop, diocesan administrator, pastor, parochial administrator and a group of clerics administering the parish in solidum, parochial vicar. Violation of the obligation of residence is subject to a mandatory penalty. The gravest penalty provided for by the ecclesiastical legislator is the privation of ecclesiastical office.

Svitlana Kaiuk

The article proposes the analysis of new practices of the frontier population of the Southern Ukrainian region during the formation of the linear border and the attempts of the Russian and Ottoman Empires to control frontier communities and territories. It is shown that the boundary line did not actually divide, but rather united frontier corporations in developing a joint response to attempts at intervention by government institutions. From the beginning of the 18 century. The Zaporozhіan Sich and the Crimean Khanate united and worked out similar solutions to solve the problem of active military presence and interference in their own internal affairs by imperial structures. Joint resistance to the intentions of Russian and Ottoman officials from the Crimean Khan and the Kosh otaman of Zaporozhian Sich due to the establishment of delimitation signs in 1705 began a new tradition. Imperial governments had not only to reckon with the wishes of frontier communities, but also to depend on them. Diplomatic accords and international agreements were only formal, the realities of border life did not depend on them. Efforts of diplomats to establish a border line during the first half of the 18th century had no practical success. International treaties (Istanbul, Belgrade, Kyuchuk-Kainardzhii, etc.) testify to the existence of practices of changing religious affiliation from Orthodox to Muslim and vice versa. The relevant articles of the treaties emphasized the change of religion as the only condition for the possibility to stay in the respective country. However, it is unlikely that such practices were numerous. Over time, they were no longer under attention. The appearance of a more or less clearly defined border with the corresponding border institutions was traced only after the Russian-Turkish war of 1768-1774. The everyday practices of the frontier people did not change. The borders were rather imagined. Migrant border communities, as well as individual settlers, used border institutions only at their own will and to acquire official status. From the beginning of the 19 century a religious affiliation is no longer a criterion to pay attention to during the crossing of the border and permanent residence. Christian communities (Zaporozhian Cossacks, Nekrasivites) chose as a place of permanent residence the lands under the Muslim ruler. Religious rhetoric was used only by the military and civil leaders of the region, officials to increase influence on making a specific decision. At the beginning of the 19 century the state border and its institutions became denser, but still permeable. The border areas remained free for migratory flows. The strength of the region and its people became especially noticeable in the 19th century when the Russian Empire tried to unify the lands under its control. However, exactly here, in the South of Ukraine, that the empires had to adapt to the traditions of the free region and adjust their policies in accordance with the wishes of the frontier communities. During the 19 century the frontier specificity of the region remained decisive for the historical development of the region.

Muhammad Adnan Firdaus, Dudung Abdurahman, Yusuf Muri Salampessy et al.

The topic of Multiculturalism Living Quran Muhammadiyah Papua and Application of Islamic Objectification Theory Kuntowijoyo intends to highlight the application of Da'wah bil regards Persyarikatan Muhammadiyah West Papua. Where is the application of da'wah bil hal Muhammadiyah West Papua by pioneering educational institutions from kindergarten to college, religious institutions such as mosques, pesantren, taklim assemblies, missionary corps and so on. Social institutions such as orphanages. Economic institutions such as Baitul Maal wa Attamwil (BMT). Philanthropic institutions such as Lazis Muhammadiyah. Health institutions such as clinics, and others. In the opinion of the author, once again, is the application of da'wah bil hal. Where the da'wah bil thing is the Muhammadiyah pattern in general and the West Papua Muhammadiyah pattern, according to the author, is the application of Kuntowijoyo's social theory of objectification of Islam. Plus, because of the existence of Muhammadiyah West Papua in the Muslim Minority zone, this is also an application of the application of da'wah bil things that is unique in the frame of multi-culturalism and mainstreaming religious moderation. Keyword: Multiculturalism, Living Qur'an, Muhammadiyah West Papua, Islamic Objectification 1.INTRODUCTION The topic of Multiculturalism Living Quran Muhammadiyah Papua and the Application of Kuntowijoyo's Islamic Objectification Theory above is a paper that intends to highlight the application of Da'wah bil hal Persyarikatan Muhammadiyah West Papua. In which the application of propaganda bil Muhammadiyah case of West Papua by pioneering educational institutions from kindergarten to college [1] , religious institutions such as mosques, schools, taklim, corps preachers and so forth. Social institutions such as orphanages. Economic institutions such as Baitul Maal wa Attamwil (BMT). Philanthropic institutions such as Lazis Muhammadiyah. Health institutions such as clinics, and others. If you look at the journey of da'wah, it can be said that it is similar to what was done by KH Ahmad Dahlan in Jogjakarta in the early period of Muhammadiyah's founding in the archipelago [2] . In the opinion of the author, once again, is the application of da'wah bil hal. In which the propaganda bil general terms of patterns and pattern Muhammadiyah Muhammadiyah West Papua, according to the writer, is the application of social terori objectification of Islam Kuntowijoyo [3] . Plus, because of the existence of Muhammadiyah West Papua in the Muslim Minority zone, this is also an application of the application of da'wah bil things that is unique in the frame of multi-culturalism and mainstreaming religious moderation. I. DISCUSSION MULTICULTURALISM Multiculturalism is closely related to epistemology. In contrast to the epistemology of philosophy which gives meaning to the origins of science. Likewise epistemology in sociology which sees the development of science in relation to social life. Multiculturalism in social epistemology has another meaning. In social epistemology, there is no absolute truth. It means that science always contains the meaning of value. In a society, what is right is what is good for the community, usually it is cultivated by members of the community through learning [4 ]. International Journal of Educational Research & Social Sciences ISSN: 2774-5406 https://ijersc.org 509 STKIP Muhammadiyah Sorong can be said to be a miniature of Indonesia, because in it there are various kinds of culture brought by students from various regions. At least, from the data presented above, it is recorded from several provinces and several religions that are predominantly Christian in STKIP Muhammadiyah Sorong. That is why STKIP Muhammadiyah Sorong is called a multicultural campus. STKIP Muhammadiyah Sorong is a Multicultural Campus. A campus that accepts students from various parts of the country with different cultural backgrounds, as well as foreign students. The campus that is always tolerant of differences and promotes the diversity that exists at STKIP Muhammadiyah Sorong is the same as the diversity of the Indonesian nation. That is, on the one hand, this diversity can be something constructive or something destructive. It depends on how you deal with this diversity. So, this is a challenge for Unisma to make its diversity into something positive and become the hallmark of STKIP Muhammadiyah Sorong as a Multicultural Campus. Attitudes or views for a society or a community to be able to live together and respect each other to other parties even though there are differences in it is a little reflection of the portrait of Sorong-West Papua Regency [ 5 ]. From here then STKIP Muhammadiyah Sorong felt the need to provide understandings about multicultural for its students by holding activities that directed STKIP Muhammadiyah Sorong students to have multicultural education values. Multicultural education at STKIP Muhammadiyah Sorong is based on several principles, including openness; unity in diversity (unity in diversity); tolerance (tolerance); and Islam rahmatan lil'alamin as a leader (Islam rahmatan lil'alamin as leader) [6 ] Living Qur'an Etymologically (linguistically) the living Qur'an is a combination of two words, namely living which in English means "life" and the word Qur'an which means the holy book of Muslims. Meanwhile, the term living Qur'an can be interpreted as “the text of the Qur'an or verses of the Qur'an that live in society”[7]. Judging from this understanding, it will bring up new things in studying the Qur'an, namely the merger between the branches of al-Qur'an science and the branches of social sciences. So that the study of the Qur'an is no longer only based on its textual aspects, but social phenomena that arise due to the presence of the Qur'an outside the textual aspect are also studied. In Hassan Hanafi's view, it is known as the acculturation of turats in the form of a holy book which is contextualized with the reality and phenomena that occur in every era [8]. Regarding the definition of the living Qur'an, a number of researchers have provided quite a variety of definitions. Among them: 1) According to M. Mansur, the living Qur'an actually started from the phenomenon of the Qur'an in Everyday Life, namely the meaning and function of the Qur'an which is real understood by the Muslim community. The point is the practice of functioning the Qur'an in people's lives beyond its capacity as a text that is read and understood by its interpretation, because in practice the Qur'an is not only understood by its textual message but there are a number of certain people who practice the Qur'an based on the assumption that there are the properties of certain units of the Qur'an that can be useful for daily life. 2) According to Ahmad Zainal Abidin, he argues that the living Qur'an is a phenomenon that lives and develops in the Muslim community related to their interaction with the Qur'an [9]. Living Qur'an is studies that focus on people's behavior that presents the meaning of the Qur'an in everyday life ( Al Qur'an in everyday life) . Along with the development of the times the study of the Qur'an experienced a development of the study area. From text studies to socio-cultural studies that make religious communities the object of study. This study is often referred to as the study of the Living Qur'an. In simple terms, the Living Qur'an can be understood as a symptom that appears in society in the form of patterns that originate from or respond to regulatory values. The study of the Living Qur'an does not only rely on its textual existence, but also on the study of social phenomena that are born related to the presence of the Qur'an in certain geographic areas and certain masses [10] . International Journal of Educational Research & Social Sciences ISSN: 2774-5406 https://ijersc.org 510 Bil Hal's Da'wah Da'wah is an effort made by believers to change the condition of individuals, communities and conditions that are or are less Islamic in various aspects to become more Islamic. Every Muslim has the obligation to preach, both individually and collectively. The substance of da'wah activities is amar makruf nahi munkar. As an effort, da'wah always exists in a certain time and space. Da'wah which is spatial and temporal is always struggling with values, philosophy and culture outside of Islam [11] . Aripin quotes M. Quraish Shihab's statement that da'wah is a call or invitation to conversion or an attempt to change the situation for the better and perfect for individuals and society [12] . The realization of da'wah is not just an effort to increase religious understanding in behavior and outlook on life, but also towards a wider target. Asep Muhiddin said that da'wah is an effort to invite or call on mankind to be in the way of Allah in accordance with nature in an integral way [13]. In a broader sense, da'wah bil-hal is intended as an overall effort to invite people individually or in groups to develop themselves and society in order to realize a better socio-economic order and needs according to Islamic guidance, which means a lot of emphasis on social problems such as poverty. , ignorance, backwardness with a real form of charity towards the target of da'wah [14] . Meanwhile, there are also those who call da'wah bil hal with the term da'wah bil-qudwah which means practical da'wah by displaying akhlaq al-karimah [15]. Community development and change can be done through preachers who are agents of change. Dakwah bil-hal as mentioned in the Da'wah Guidelines book covers all issues related to basic human needs, especially those related to economic material physical needs, so bilhal da'wah activities emphasize more on developing people's lives and livelihoods in order to improve their standard of living. a better life in accordance with the guidance of Islamic teachings. The forms of development of bil-hal da'wah activities can be done throug

D. Capucao

One should not overlook the fact that Asia is a home to humanism, atheism, and secularism. In the 18th-20th century, atheism, communism and other forms of western liberalism and humanistic ideology had taken their roots in several Asian societies. In recent history, various forms of secular worldview, humanistic, atheistic, communistic, agnostic, etc. have also found their niche in the Philippines. Hence, we set out this study to probe the extent of secularization in the Philippines today and from there, to draw some challenges it poses to the future of Asian theology and Christianity. The first part of this article will tackle the answer on the first question presented. I will be a presenting both a theoretical and empirical representations in the macro, meso, and micro level for us to examine the phenomenon of secularization. It is to help the readers to investigate how this phenomenon is manifested empirically among the Filipino youths. On the second part of the paper, I will draw some challenges which secularization poses to the future of theology and Christianity in Asia. This study hopefully will modestly contribute to the configuration of an Asian paradigm of theology that proffers some perspectives in helping individuals, communities and society to envision and live out the contingencies of their faith in the future. References Abinales, Patricio N. and Donna J. Amoroso. State and Society in the Philippines. Oxford: Rowman & Littlefield Publishers, 2005 Athyal, Jesudas. ed. Religion in Southeast Asia: An Encyclopedia of Faiths and Cultures. Oxford: ABC-Clio, 2015. Asad, Talal. Formation of the Secular: Christianity, Islam, Modernity. Stanford: Stanford University Press, 2003. __________. Genealogies of Religion. Baltimore: The John Hopkins University Press, 1993. Barrett, David B., Todd M. Johnson, and Peter F. 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Towards a Filipino Christian Eco-theology of Nature. Quezon City: Our Lady of Angel Seminary, 2002. Capucao, Dave. Religion and Ethnocentrism. Leiden/New York: Brill, 2010. Capucao, Dave and Rico Ponce. “Secularization and Spirituality from a Theoretical and Empirical Perspective,” in Secularization and Spirituality: Issues, Challenges, and Opportunities. Quezon City: Institute of Spirituality in Asia. 2016. Casanova, Jose. Public Religions in the Modern World. Chicago: University of Chicago Press, 1994. (2006). “Rethinking Secularization: A Global comparative Perspective” in Hedgehog Review, Vol. 8, 2006. Collins, Pat. Basic Evangelization. Dublin: The Columba Press, 2010. Cosmides, Leda, and John Tooby. “Neurocognitive Adaptations Designed for Social Exchange,” in David M. Buss, ed. The Handbook of Evolutionary Psychology. Hoboken: Wiley, 2005. Damasio, Antonio. Descartes’Error. Emotion, Reason, and the Human Brain. New York: Putman, 1994. 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J. Schröder

What kind of training does equip leaders for the ministry as it actually is? The processes of change within Christian music and worship is an ongoing and global phenomenon impacting on the ministry, the role of the leader, and academic training. Approaching the training from a theological perspective requires an intentional integration of theory into ministry and music practice. Borrowing from interpretative methods of practical theology, recent developments of music ministry and training are described and analysed. A case study of an academic training programme introduces possible standards for an approach that is based on a practical theology of worship leading to an outline for a practical response when approaching worship training programmes from a theological perspective.

Oleksandr Horban, Hanna Lavrynenko

Autorzy analizują współczesny stan sposobów legitymizacji władzy politycznej w kontekście filozofii uniwersalizmu egzystencji politycznej. Specyfika podejścia autorów polega na pojmowaniu legitymizacji jako trwałej, zinstytucjonalizowanej działalności aktorów politycznych, mającej na celu zapewnienie legitymizacji ich „roszczeń politycznych” nie tylko do realizacji żądań politycznych, ale także do zdobywania lub poszerzania władzy politycznej. Autorzy podkreślają, że w toku takich działań podmioty legitymizacji mogą wpaść w „pułapkę legitymizacji” w postaci zastępowania realnych decyzji politycznych politycznym populizmem.

Moses Vongjen

Eleonor Svantesson, E. Hamrin Senorski, K. Webster et al.

A stringent outcome assessment is a key aspect of establishing evidence-based clinical guidelines for anterior cruciate ligament (ACL) injury treatment. To establish a standardized assessment of clinical outcome after ACL treatment, a consensus meeting including a multidisciplinary group of ACL experts was held at the ACL Consensus Meeting Panther Symposium, Pittsburgh, Pennsylvania, USA, in June 2019. The aim was to establish a consensus on what data should be reported when conducting an ACL outcome study, what specific outcome measurements should be used, and at what follow-up time those outcomes should be assessed. The group reached consensus on 9 statements by using a modified Delphi method. In general, outcomes after ACL treatment can be divided into 4 robust categories: early adverse events, patient-reported outcomes (PROs), ACL graft failure/recurrent ligament disruption, and clinical measures of knee function and structure. A comprehensive assessment after ACL treatment should aim to provide a complete overview of the treatment result, optimally including the various aspects of outcome categories. For most research questions, a minimum follow-up of 2 years with an optimal follow-up rate of 80% is necessary to achieve a comprehensive assessment. This should include clinical examination, any sustained reinjuries, validated knee-specific PROs, and health-related quality of life questionnaires. In the midterm to long-term follow-up, the presence of osteoarthritis should be evaluated. This consensus paper provides practical guidelines for how the aforementioned entities of outcomes should be reported and suggests the preferred tools for a reliable and valid assessment of outcome after ACL treatment.

Marcin Kazimierczuk

Gwarancja dla wszystkich w sztuce. 63 Konstytucji Rzeczypospolitej Polskiej daje prawo do składania skarg i wniosków, gdy organy publiczne i organizacje społeczne lub instytucje wykonują powierzone im zadania w sposób niezgodny z oczekiwaniami osób bezpośrednio zaangażowanych. Są cennym źródłem informacji na temat relacji jednostek z organami publicznymi, szczególnie w obszarach, które wymagają optymalizacji. Są to przede wszystkim podstawowe narzędzia, dzięki którym osoby starają się aktualizować swoje prawa. Celem niniejszego artykułu jest przedstawienie, obok źródeł prawa pozytywnego, ustanowionego przez organy państwa, również prawnonaturalnego podłoża z którego wyrasta instytucja składania skarg i wniosków.

White, Peter

Mission is not just about proclaiming the gospel - it encompasses spiritual preparation of those involved in both mission activity and in converted souls. This approach is what is termed as mission spirituality in this article. Mission spirituality is the means by which churches and individual believers participate in the mission of God, through the way they live in and by the Holy Spirit, in order to know the will of God regarding what He is doing in their context and to follow His example. In view of the importance of mission spirituality in missionary activities of the church, this article explores the mission spirituality of the classical Pentecostal churches in Ghana (The church of Pentecost, Christ Apostolic Church International, The Apostolic Church Ghana and the Assemblies of God).

M. Fee

Murat Gökalp

While the resources of early three centuries A.H include rarely The Narrative of Guraba, it has been attracted attention that the later period resources contain it rather frequently. We have a opinion that this narrative -apart from its weak from the perspective of isnad- is not word of the Prophet in point of its text