Religionsbezogene Pluralisierung ist Teil der gegenwärtigen Gesellschaft und drückt sich mitunter in (bireligiösen) Familienbildern und Familienkonstellationen aus. Vor diesem Hintergrund eröffnen sich zunehmend Fragen zur religiösen Erziehung der eigenen Kinder. Dieser Beitrag nimmt seinen Ausgangspunkt in Aussagen verschiedener Eltern(-teile), die sich für eine ‚interreligiöse‘ bzw. ‚religiös offene‘ Erziehungihrer Kinder aussprechen. Ausgehend davon wird zunächst reflektiert, was unter einer ‚interreligiösen‘ oder ‚religiös offenen‘ Erziehungverstanden werden kann, und aus welchen Gründen und mit welchen Ansprüchen die Umsetzung dieser verfolgt wird. In diesem Kontext werden entwicklungspsychologische Erkenntnisse zur Entstehung von Einstellungenbei Kindern herangezogen, um mögliche Auswirkungen auf die kindliche Erziehung zu beleuchten. Ferner werden die möglichen Konsequenzen einer solchen Erziehung für die Kinder erörtert, bevor abschließend notwendigeVoraussetzungen auf Seiten der Erziehenden beschrieben werden und ein zusammenfassendes Fazit gezogen wird. Ziel des Beitrags ist es, einen theoretischen Zugang zu einer alternativenForm religiöser Erziehung zu bieten und diesen vertiefend zu erkunden. Dabei werden sowohl Potenziale als auch Herausforderungen eines solchen Ansatzes herausgearbeitet, um Denkanstoße für weiterführende Überlegungenanzuregen. Durch die interreligiöse und interkonfessionelle Zusammensetzungdes Autorinnenteams (evangelisch, römisch-katholisch, muslimisch-sunnitisch) wird das Thema aus verschiedenen religiösen Perspektiven beleuchtet und bereichert.
In this theoretical article, I have expressed sympathy for the Supreme Council for Islamic Affairs in Lesotho over their worries about the marginalisation and prejudice of the Islamic faith in public settings. The article also takes into account the fact that the worry highlighted in respect to Islam religion comes at a time when demands for inclusive social, political, cultural and educational systems are being considered on a global scale. Education, which is considered a public enterprise, is rife with religious exclusionary practices in Lesotho. Only Christian education is taught in public schools; other religious traditions are not, most notably Basotho traditional religion. I employed cultural approach discourse (CAD) analysis and philosophical theory of pluriversality to argue that discrimination, particularly in education and religion, is against Basotho culture as enshrined in the SeMoshoeshoe values. I advocated utilising ‘sekoele’ – or returning to SeMoshoeshoe – principles of religious border pedagogy and religious public pedagogy to counteract the teaching of religion that is biased and marginalises other religious traditions.
Contribution: The general contribution of this article is to advocate for interreligious education, which plays a crucial role in creating a tolerant, empathetic and inclusive society. It emphasises the significance of people from diverse religious and cultural backgrounds living and collaborating harmoniously. The article encourages empowerment to participate in constructive dialogues, embrace diversity and actively contribute to a more peaceful and unified global community.
Teresa Astramowicz-Leyk, Yaryna Turchyn, Olha Ivasechko
et al.
The article is devoted to the analysis of the activities of minilateral alliances, the member states of which are Ukraine and European countries seen through the prism of the security dimension. The definition of minilateralism, the origins of the concept, its strengths and weaknesses are presented. The authors focused on the importance and priorities of mini-alliance cooperation, in particular, the security dimension of Ukraine's cooperation within such alliances as: "The Lublin Triangle", "Associated Trio", "Quadriga", Tripartite Alliance, The Romania-Republic of Moldova-Ukraine Alliance, the Great Britain-Poland-Ukraine Alliance. The criteria of political, economic, military, and sanctions support of Ukraine by the countries-participants of minilateral alliances during the war are presented. The key challenges to the functioning of alliances and promising areas for further cooperation are highlighted. The authors used systemic, institutional, comparative and statistical methods, as well as method of document analysis and case study, to characterize the process of current activation of minilateral alliances within the Ukraine-European countries framework. The research paper summarizes the positive consequences of Ukraine’s minilateral cooperation with European countries, which contribute to overcoming modern security challenges.
The personality of Satan shares massive discussion together with fluctuation. The debate plays surround his figurity and personality. Biblical period denotes distinct knowledge. This essay attempts to delve and explore the personality of Satan in the period of Midian-Persian to New Testament time especially in the Gospel. This research is a qualitative work that occupying literatures, articles and books to re-construc the personality of Satan. As the result, the sociological infuences of Midian-Persian significantly contribute the knowledge of God’s people. They considers Satan as a symbol of war enmity. Further, in the Gospel period, Bible writters supply various of personality to describe Satan’s existence.
Christianity, Practical religion. The Christian life
The concept of haunting is one that holds deep potential for our current moment. In this paper, to speak of haunting is to speak about our connection to the transcendent spirits that move among us – that essence that indicates the nature of individuals, events, and lives that continue beyond their instantiations of concrete, material being. When read in the light of theology, here informed by psychology and trauma studies, our ghosts can help us identify our mistakes, our pain, our confusion, our questions, and even our inheritances, rather than brushed off as trite or a useless trope. In adopting a hermeneutic of haunting this paper begins the task of tackling the scale and depth of the clerical sex abuse crisis: first as event, and also as ongoing inheritance. The paper unfolds in three parts. First, the starting point is naming that clerical sex abuse haunts the Church today, a specter over all of the faithful that too often goes unrecognized. Second, is exploring how this abuse lingers concretely in our biology—as we are beginning to understand our biological selves as connected across time, with particular regard to traumatic experiences. Third, is revealing how the definitive wound of clerical sex abuse and its ghostly remnants call forth concrete practices of conversion and care for the victimized. With these strands in hand, the paper weaves a loose fabric that speaks to the haunted reality of the current and future Church, specifically how the bodies of its members carry the damage wrought by abuse, and how the Church acts as a shaming and shamed subject in ways that inform our communal identity and our interpretation of the call to conversion.
Muslims and Christians share common values of belief in the One God. Theological foundations in Islam found in the Qur'an and Sunnah encourage Muslims to have a special respect for the Christian devotion and piety shown by priests in their beliefs. A special respect is shown to Mary, Jesus's mother, praise Jesus's ethical dimension and his prophetic wisdom. The Qur'an critically speaks of the Christians' belief in Jesus as a god and the worship of Isa /Jesus. The Qur'an also critically talks about the belief of Muslims who say they are believers but have only accepted formal Islamic teaching. Critical speech and aproach do not mean denying the concept of religiosity or faith in God. In this text, we are going to present theological foundations that support interreligious dialogue between Muslims and Christians.
History and principles of religions, Practical Theology
To thrive: The celebration of the Eucharist and Seligman’s theory of well-being. Human flourishing is a growing topic of research in various disciplines, including theology and liturgical studies. In this article the Dutch Reformed Church’s official theology of the Eucharist was drawn into conversation with Martin Seligman’s theory of human flourishing. This was done by juxtaposing Seligman’s five pillars of well-being to the Dutch Reformed Church’s formularies for the celebration of the Eucharist. The conversation is also enriched by snippets of wisdom from other psychologists, philosophers and theologians. The encounter between Seligman’s theory and one version of the Church’s theology of the Eucharist delivered fruitful connections and avenues for further exploration in the understanding and enhancement of human flourishing.
Interdisciplinary and/or interdisciplinary implications: The research includes the following disciplines: Practical Theology, Philosophical Theology and Psychology. This article is fundamentally interdisciplinary as it is structured as a conversation between Theology and Psychology to be mutually enriching in service of human flourishing.
Xenophobic attitudes and violence have become regular phenomena in South Africa and other parts of the world. Xenophobia is of great concern not only to South Africans, but also to most developed countries or countries that are considered economically and politically viable by their neighbours, and which offer a safe haven for people who, for whatever reason, are forced to seek refuge elsewhere. Although xenophobia is not unique to South Africa, its most worrying aspect in South Africa is the government’s inability to deal with this evil. The article seeks to challenge South Africa as a dominantly Ubuntu and Judeo-Christian influenced country to fight xenophobia through appealing to Ubuntu values and philoxenia. By Judeo-Christian, I mean religious beliefs and values that are common to both these religions, namely Judaism and Christianity. The article further suggests the ontology that perceives the ‘other’ as an extension of the self. It is argued that South African citizens are collectively responsible for acts of violence against foreign nationals and should thus look for a morally sustainable solution to this evil. The article relies heavily on the work of Kristeva, entitled Strangers to Ourselves, and on the work of Nussbaum, entitled Ubuntu: Reflections of a South African on Our Common Humanity, in Reflections, the Society for Organizational Learning and the Massachusetts Institute of Technology.
Practical theology has undergone a number of significant transformations over the past 30 years, moving from the terminology of ‘pastoral’, with an emphasis on the personal cure of souls, to ‘practical’, in which questions of methods, sources and norms figure prominently as part of an enquiry into the dynamic interplay between the practices of faith and theological tradition. This article investigates further these characteristics of practical theology, including the ‘turn to practice’ and the ‘turn to experience’, or reflexivity, in which a sophisticated and critical attention to the positionality of the researcher forms a significant hermeneutical tool. Yet further challenges await: the enduring dilemma of the proper balance between received tradition and contemporary practice; and, in the face of religious and cultural pluralism, the question of how far practical theology should remain an exclusively Christian tradition.
Poverty, perceived as a
lack of basic consumer goods, gives rise to a
whole range
of outcomes which affect not only the material dimension of human existence, but also
influence social relations and references to spiritual values. Attitudes which could be
associated with involuntary and unacceptable poverty include: doubt in the Divine
Providence, bitterness, jealousy and envy, blaming others, lack of gratitude and in
perceiving good, laziness, lack of initiative, escalating demands, gluttony and greed
as well as meanness. However, joy, peace, freedom and solidarity with the poor, as
well as work and enterprise, are symptoms of evangelical attitudes of the poor in spirit.
Attitudes to poverty point to a
wide range of human behaviours towards possessions
and in effect, reveal an individual’s sense of value.
In reflection on the question as to in what sense is our time a time of transition, the article explores the various transitions in epistemology, advocated by the scholars mentioned in brackets: • modern to postmodern • secular dualism to post-secular holism (Cornel du Toit) • structural to poststructural • positivistic to relativistic • rational-argumentative to narrative • proposisionalistic to cultural-linguistic (Lindbeck) • fundamentalist to postfoundationalist (Schrag and Van Huyssteen) • maintenance to missional.
Drawing on Thomas Kuhn’s concept of paradigms, this article explored two levels at which paradigms influence contemporary practical theology. The first level is reflective practice, where pastors and academics carry out the descriptive-empirical, interpretive, normative and pragmatic tasks of practical theological reflection on particular contexts. The second level is metatheoretical, where practical theologians make decisions about how they view the theory– praxis relationship, interdisciplinary work, the relative weight of Scripture, tradition, reason, and experience and the theological rationale that justifies their approach. The article concluded by raising two challenges to the current paradigms of practical theology: the relationship between Christian particularity and the common good, and the wound of reason.
It is argued that both the traditional clerical paradigm of an ecclesial approach and the phenomenological paradigm of an empirical approach are not sufficient enough to describe and maintain a theological methodology in practical theology. This has led to the introduction of a theopaschitic paradigm in theory formation. It is argued that the normative task of practical theology implies a philosophical-hermeneutical dimension, that is, to interpret under girding paradigms as related to meaning and being. It also implies a theological dimension; to reflect theologically on the praxis of God as an influential factor within human actions (inhabitational theology.) With reference to ‘the pneumatological praxis of God’, a practical theology of the intestines is proposed. Bowel categories reveal a divine intentionality (teleology) and describe a modus of God’s praxis, the how of God within the vulnerability and suffering of human beings. This divine ontological mode should operate as a practical theological paradigm determining being qualities (ontic status) within human actions and processes of communication. The under girding theological presupposition is that ta splanchna [strong feeling of mercy and compassion expressed by the intestines] denotes a compassionate praxis of co-suffering (the passio Dei ). Passion in practical theology emanates in parrhesia and instills a vivid hope: fides quaerens spem [faith in search of hope].