This article attempts to look at the issue of sexual abuse from an anthropological point of view because the attempts by various scholarly disciplines to describe and analyze the phenomenon of sexual abuse, including attempts to identify causes and effects, do not provide clear answers to the question of the nature of what happen in sexual abuse. The first steps of the analysis show the need for a philosophical reflection, and point to the directions of such a reflection which can help to understand that the harm inflicted on a young victim by sexual abuse consists in a damage at the “core of the person,” of his own subjectivity, of his own “self.” It is an “anthropological harm or damage” resulting from “becoming an object” for the abuser. It interrupts the process of becoming an autonomous subject who understand himself and is able to enter in a dialogical relationship with others.
The gist of the damage of child sexual abuse remains hidden behind the tangible long-term effects. These effects are often insurmountable during the victim’s lifetime. It indicates that we are dealing with damage to “who I am” – damage to the being of a sexually abused person. So, the person harmed in this way knows neither who I am – the person who experienced this harm, nor who you are – the perpetrator who harmed him and, in a sense, who the other is in general. Understanding the “anthropological harm” inflicted by sexual abuse clearly shows the challenge of the process of transitioning from the experience of “becoming an object” to discovering and rebuilding one’s own subjectivity, one’s own self, without denying the harm. Anthropological reflection concerns also the person of the perpetrator, who turned out to be the “bearer of evil.” Here, we have questions about intentionality, about responsibility for one’s actions, but also about the whole misery of a human being who, by objectifying another person, probably reduces himself to an object. Also, in the case of the perpetrator, understanding the process of becoming a perpetrator may help in the process of his resocialization, that is, the process of restoring his experience of his being as a free person open to meeting the other “you” who must not harmed.
Paul J. Wadell is widely recognized for his work placing friendship at the heart of ethics. Wadell develops a robust Christian vision of friendship, and invites us to think about friendship as constitutive of the good life. Beginning with a discussion of the virtues Wadell characterizes as central to friendship—hospitality, humility, and love—we consider the role of friendship in the life of faculty at Catholic colleges and universities. Through his theology and his living example, we propose, Wadell offers friendship as a model for teaching. Teacher-as-friend, we argue further, helps faculty navigate a number of difficult challenges familiar to Catholic higher education, particularly around boundaries. We take up three: diminished boundaries in a social media culture; stressed boundaries in an era of abuses of power; and threatened boundaries in a capitalistic culture.
Abstract Christian theologians who study capitalism with a critical lens have argued that capitalist economics is not just a matter of finance or politics but tends to shape people all the way to the core, including religious beliefs and practices. Different theological approaches not only differ in how they conceive of the relation of religion and capitalism, they also differ in their evaluations of capitalism itself. While some Christian theologians endorse capitalism, others offer critical reflections and propose alternative economic systems, rooted in Christian traditions and practices as well as in broad historical and cultural shifts. Challenges include questions about the neoliberal turn in economics, the role of corporations, economic deregulation, competition and community, the reality of scarcity, the development of financial capitalism, as well as the relation of religion and labor, and the location of agency.
This article probes to enlighten this old truth of the revelation and experience of God’s love in a fresh, dynamic and different way, from the perspective of early Christian spirituality. How did the early Christians possibly experience the love of God existentially in their daily lives? Another question is, ‘What did they experience when they have read this text of 1 John 4:7–21? This article looks briefly at how the author of 1 John understands the character of God which is necessary for understanding the love of God. The article continues to express how the ‘love’ of God (according to 1 Jn), was experienced by the Early Church through the following modes of lived faith experiences that emerged from the text and existential life situations: faith experience, relational experience and mystical experience. The article shows how the contemplative reading of sacred texts can contribute to a deeper understanding and lived faith experience of God.
Practical Theology, Practical religion. The Christian life
The question, which whether similarly to objectivity which was obtained in positive science could be obtained in social science, will be tried to answer in our article. It will be given knowledge about two concepts were brought forward with the name of objectivity cultural and absouletly cultural objectivity in the subjectivity and objectivity context. As it was known, either divine welded texts or human welded texts, of which abilities adress to age and future are due to the interpretation of these texts
Recently; a campaign towards the fact that violence and terror are connected with religion in general and with Islam in particular, and that Islamic culture has produced violence and terror has been intensively carried out. Although, the assuming of violence and terror a global dimension is directly related to “existential emptiness” which hopeless people fell down as a result of loss of sense, this loss of sense has been tried to be rooted and spread by means of identification of these two terms with Islam. In the world, none of religion does support directly the violence and terror, the most clear sign of senselessness. Violence and terror can be found in Islamic culture as much as everywhere mankind lives. Islamic culture in itself neither is a culture producing violence and terror, nor Muslims are terrorists. In this case, the main point to be questioned is not whether Islamic culture is inclined to produce violence and terror or not, rather is the fact that how the dominant values of Western civilisation such as democracy supremacy of law, human rights, which make this civilisation center of attraction, have been devastated by those claiming that they are representatives of this civilisation. In this article, it has been delt with that the fundamental paradigm bringing Western civilisation into existence should be inquired, starting from the fact that violence and, terror, gaining a global currency, threaten the future of mankind, and in this process Western dominant values are ruined by Westerners themselves
The professional development (PD) of teachers plays an important role in schools; it is indispensable for continuous school development. When schools are exposed to new approaches to learning and teaching, teachers are granted the opportunities to change their thinking and behaviour. In 2009, two South African schools with specific inviting characteristics were nominated for the inviting school award given by the International Alliance for Invitational Education (IAIE). However, the inviting characteristics of these schools were not explicitly intentional according to the IE philosophy, therefore they had to follow a professional development programme aimed at raising teachers’ awareness of invitational education (IE). Workshops were held to equip staff members with IE knowledge and skills, and to increase their understanding of their current practices with a view of making them more intentionally inviting.
The study focused on the following two questions: What are the positive experiences of teaching staff concerning the current approach to teaching and learning in schools?; and What strategies may be introduced to assist teachers and their schools in becoming intentionally inviting? These two questions are based on appreciative inquiry (AI) and IE. A qualitative research design was most appropriate for the purpose of this study. An analysis of the data revealed two categories (the discovery phase: discovering the best of what exists in the school and the dreaming phase: creating a new future) on which AI is based.
Dan Brown’s book, “The Da Vinci code” (2003) and the sub-sequent motion picture by the same title (2006), have created a considerable stir within, but not limited to, Christian circles. The cause of the controversy is that, despite Brown’s overt pre-sentation of this work as fiction, it draws on figures, events and themes regarded in religious circles as sacred – most par-ticularly in Christian circles. Holy figures, events and themes are sensitive matters to believers: the meanings attached to them are regarded as essentially fixed, with connotations of perma-nence and eternity. Literature of many kinds, however, reinter-pret set meanings, loosening their perceived inflexibility, thus opening up a dynamism quite foreign to popular notions of definite meaning.
A congregation is not a business, and to manage it as such would be inappropriated. Although the church is primarily invis- ible and spiritual by nature, in this world it is functioning as an institution which must be managed efficiently and effectively to ensure that everything is done successfully and in good order. A major part of the responsibility to ensure order and effective- ness rests on the shoulders of the minister. The training of as- piring ministers in the Reformed Churches of South Africa does not involve specific training in managing and leading an organi- sation. This fact might leave them vulnerable, especially in the earlier stages of their careers.
Although some people are blessed with natural skills and ta- lents regarding management and leadership, it has been pro- ven that management skills required to manage an organisation successfully can be acquired by means of study and training.
An empirical study was performed to determine whether training in management could assist ministers in the execution of their calling. A questionnaire was sent to all the ministers of the Re- formed Churches of South Africa regarding the scope of circum- stances in a congregation which can be compared with other organisations, as well as the minister’s role in managing the situations.
The research concludes with a recommendation that considera- tion should be given to include a course on management in the training syllabus of aspiring ministers. Furthermore, it is sugges- ted that this course be developed specifically taking into ac- count the background and circumstances of the Reformed Churches of South Africa, and should not be generic like the course which is included for Baccalaureus Commercii or Mas- ters of Business Administration (MBA) students.
Practical Theology, Practical religion. The Christian life
This article addresses the ultimate question regarding meaning and the closely related problem of identity from a reformational vantage point. Although the human being’s central or religious identity can be distinguished from his various functional identities, the importance of personality integration (consonance between these two dimensions of identity) is stressed. The central identity of the Christian is rooted in Christ, a point of departure which means reconciliation with God and provides the basis for reconciliation with himself with his neighbour and with creation as a whole, thus eliminating in principle the alienation that has characterised each of these relations since the fall. A person’s religious orientation towards the true Origin functions as a necessary condition for his awareness of creation as meaningful, i.e. its dependence on its Creator. In identity development the historical principles of continuity, differentiation and integration are important. Reference is made to various aspects of identity, like self-image, -knowledge and -trust, as well as to the importance of Scriptural revelation of creation, fall and redemption for a true view on the human self and on a person’s functional identities. It is pointed out that differing answers to the question of meaning are implicitly present in scientific theories. A person's ultimate commitment may thus not be isolated from his scientific endeavours.
Ten einde die begrippe skepping, geloof en evolusionisme in die regte perspektief te sien, is dit nodig om die benadering en denkwyse van die mense wat hulle met die onderskeie begrippe besig hou, te ontleed.
Practical Theology, Practical religion. The Christian life
The aim of this essay is to explore the concept of thinking skills in three different contexts, i.e. Formal Logic, Informal Logic and Critical Thinking. The essay traces some contemporary historical connections between these approaches and illustrates differences and overlap between them by referring to the content pages of textbooks which are representative of the different approaches. In evaluating the historical developments sketched in the essay, the conclusion is reached that the open and pragmatic way in which Critical Thinking handles the topic of thinking skills has advantages for interdisciplinary contact and cooperation. However, this pragmatic approach also has a possible downside: the concept of thinking skills can become so vague as to be of no use.
The significance of charisma and office for church polity
This article focuses on Biblical concepts such as “charisma” and “office” and their importance and significance for the pure government of the church. We look at the concepts of “charisma” (gift) and “office” and proceed to describe the relationship between the two. From Scripture it becomes evident that there should be no tension between the charismata and the offices. In fact, the offices in the church are part of the charismata God has given to the church together with the gift of the Holy Spirit. It is argued that everyone who has been called to serve in an office needs to be blessed with the necessary gifts or charismata, so as to contribute to the equipment and building up of the church. Effective church polity depends on a true and solid understanding of these concepts.
Practical Theology, Practical religion. The Christian life
In contrast with the struggle of 19th and 20th century women all over the world to be admitted to medical schools, women in ancient Greece and Rome were apparently increasingly at liberty to practise medicine from the 4th century BC onwards. The available evidence offers conclusive proof of this more tolerant attitude. The sources are few in number, but fragmentary information can be gleaned from medical writers, passing remarks in Greek and Latin authors, and funerary inscriptions. These sources emphasise the professions of midwife and female doctor. Although there is some overlap between their duties, we find that in Greece a distinction was drawn between maia and iatrikê as early as the 4th century BC, while in Rome the two professions of obstetrix and medica or iatrina were well established by the 1st century BC. The training, personal characteristics, qualifications, duties, status and remuneration of practitioners of the two professions will be considered in this study. The funerary inscriptions of female doctors reveal that they were honoured in the same way as men for exceptional services; medical works were also dedicated to them as colleagues, and those of them who wrote texts of their own were quoted with respect. Thus, although there were never very many female doctors, the classical world does not seem to have placed insurmountable obstacles in the way of women who wished to practise medicine.
Christianity, Practical religion. The Christian life
This publication presents all the papers read at a conference held at the Potchefstroom University for Christian Higher Education during September 1975. The theme of the conference (initiated by Prof. HJJ . Bingle, at the time rector of the PU for CHE) was formulated as “ Reformed Institutions for Higher Education as a Bulwark for the Kingdom of God — present and future”. The idea of such institutions as a “bulwark for the Kingdom of God" is toned down in the title of this book. The difference in tone may be explained as the result of the difference between a stage of planning and a stage of looking back on what was carried out of that planning. Such a re view of this enterprise cannot be unaccompanied by the feelings of being “sadder but wiser” . Something of this is reflected in the prefatory notes of Prof. Bingle to this book. Experiences of the conference came to be com mitted to paper in this publication and Prof. Bingle remarks very aptly amongst other things that this collection of conference papers reveals a probable “identification of important differences of opinion on Christian Higher Education.” But if this insight meant a revision of the idea of in stitutions for Christian higher education as “bulwarks for the Kingdom of God”, this publication also serves to put on record another experience of the conference: “that there are encouraging signs -of a will to find one another in our common pursuit of an honest appraisal of the Christian principle in higher education”. These proceedings may be viewed (in the words of Prof. Bingle) as a valuable expression and documentation of an “attem pt at ecumenicity within the context of Christian Higher Educa tion” .