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1
Theodore Bottomley, David. "The social purpose of Rev. Richard Dawes who taught the philosophy of common things." History of Education Review 43, no. 2 (2014): 245–59. http://dx.doi.org/10.1108/her-12-2012-0041.
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Purpose – The purpose of this paper is to consider why Richard Dawes (1793-1867) academic, college business manager and Church of England priest developed a curriculum in a nineteenth century English village school with which he sought to modify differences in social class and achieved outstanding results in student engagement and educational attainment. Design/methodology/approach – The approach is documentary. It uses books and internet scans of original documents. It locates Dawes's work in the social movements of early nineteenth century Britain and associates Dawes's activities with those of Kay-Shuttleworth who was administrator of the British government's first move to provide education for poor children. Findings – Dawes emphasised tolerance and secular teaching within a school system devoted to instilling Church of England doctrine. He based classroom teaching on things familiar to children and integrated subject content. He used science to encourage parents of “that class immediately above that of labourers” to send their children to his school to overcome class differences. For his system to be widely adopted he needed science teachers trained in his practical teaching methods. Initial government support for science in elementary schools was eroded by Church of England opposition to state intervention in education. Originality/value – Dawes's pedagogic achievements are well known in the history of science education; his secular teaching in a church school and his valiant attempt to use science as an instrument of social change, perhaps less so.
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Faber, Ryan L. "“Let the little children come”: Liturgical Revision and Paedocommunion in the Christian Reformed Church." Studia Liturgica 51, no. 2 (2021): 203–16. http://dx.doi.org/10.1177/00393207211027588.
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This article examines the Lord’s Supper liturgies of the Christian Reformed Church in North America (CRC) and inquires into a possible relationship between liturgical changes and the admission of children to the Lord’s Supper. The stern warnings and emphasis on communicants’ understanding of the sacrament in the CRC’s oldest liturgies necessarily excluded children from participating in the sacrament. The 1968 Order for Communion was a milestone in the denomination’s liturgical growth. The absence of a preparatory exhortation and lengthy exposition provide a liturgy which can imagine children participating in the Lord’s Supper. An increasing emphasis on communicants’ communion with one another, evident in the 1981 Service of Word and Sacrament and the formularies adopted by Synods 1994 and 2016 may have helped facilitate the denomination’s acceptance of paedocommunion.
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Kamundi, Shadrack. "Student Retention in secondary schools of Seventh-day Adventist Church in East Kenya Union Conference." African Journal of Empirical Research 2, no. 2 (2021): 1–12. http://dx.doi.org/10.51867/ajer.v2i2.19.
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The study assessed students’ retention in secondary schools of the SDA Church in EKUC. It employed a concurrent mixed methods research design and adopted an exploratory approach using a descriptive survey. The subjects of the study included students, principals, the Conferences/Field Education Directors and the Board of Management (BoM) chairpersons. Based on expectancy theory of motivation, the study adopted the concurrent mixed methods research design. The target population was the twenty Seventh-day Adventist Church maintained Secondary Schools in EKUC. The unit of analysis was eleven secondary school principals, five education directors and, eleven chairpersons of the school boards of management (BOM) and 335 students. Cluster sampling technique was used to get the samples. The target population was divided into five clusters (principals, students, education directors and, board chairpersons). Samples were obtained from each of these clusters. The instruments used for data collection were questionnaires for students. Interview schedules were organized for education directors, the school BoM chairpersons and the principals for triangulation. Observation schedule was also organized. This targeted the school infrastructure and generally all what goes on in the school. The school learning facilities and the behavior of teachers in school was also captured here. The other instrument used was the tool for document analysis to collect data for 8 years. Students (335) were required to fill the provided questionnaire, but the eleven principals, five education directions and eleven BoM chairpersons were subjected to interviews. Documentary analysis method was used to get information on KCSE performance for the same period of eight years. The data collected was analyzed using descriptive statistics such as frequencies, percentages, means and standard deviations. Documentary analysis was done on records about teacher retention. Content analysis was done on responses from interviews and in open-ended questions. The findings show that there were high numbers of students in Form 2 and 3 who dropped within the year and those who joined. Students were being replaced as they dropped out in some of the years. All in all, there were high annual turnover rates. This could affect the learning processes as well as students’ academic performance. The study recommends the need for schools to put in place strategies for ensuring that students learning facilities were available. Students should also be motivated to remain in school. Bursaries and sponsorships for students from poor backgrounds should be availed. Spiritual guidance, work programs and flexible fees payment mechanisms should also be instituted so as to support children from poor background to remain in school.
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Kamundi, Shadrack. "Student Retention in Secondary Schools of Seventh-day Adventist Church in East Kenya Union Conference." Science Mundi 1, no. 1 (2021): 20–30. http://dx.doi.org/10.51867/10.51867/scimundi.1.1.2021.26.
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The study assessed students’ retention in secondary schools of the SDA Church in EKUC. It employed a concurrent mixed methods research design and adopted an exploratory approach using a descriptive survey. The subjects of the study included students, principals, the Conferences/Field Education Directors and the Board of Management (BoM) chairpersons. Based on expectancy theory of motivation, the study adopted the concurrent mixed methods research design. The target population was the twenty Seventh-day Adventist Church maintained Secondary Schools in EKUC. The unit of analysis was eleven secondary school principals, five education directors and, eleven chairpersons of the school boards of management (BOM) and 335 students. Cluster sampling technique was used to get the samples. The target population was divided into five clusters (principals, students, education directors and, board chairpersons). Samples were obtained from each of these clusters. The instruments used for data collection were questionnaires for students. Interview schedules were organized for education directors, the school BoM chairpersons and the principals for triangulation. Observation schedule was also organized. This targeted the school infrastructure and generally all what goes on in the school. The school learning facilities and the behavior of teachers in school was also captured here. The other instrument used was the tool for document analysis to collect data for 8 years. Students (335) were required to fill the provided questionnaire, but the eleven principals, five education directions and eleven BoM chairpersons were subjected to interviews. Documentary analysis method was used to get information on KCSE performance for the same period of eight years. The data collected was analyzed using descriptive statistics such as frequencies, percentages, means and standard deviations. Documentary analysis was done on records about teacher retention. Content analysis was done on responses from interviews and in open-ended questions. The findings show that there were high numbers of students in Form 2 and 3 who dropped within the year and those who joined. Students were being replaced as they dropped out in some of the years. All in all, there were high annual turnover rates. This could affect the learning processes as well as students’ academic performance. The study recommends the need for schools to put in place strategies for ensuring that students learning facilities were available. Students should also be motivated to remain in school. Bursaries and sponsorships for students from poor backgrounds should be availed. Spiritual guidance, work programs and flexible fees payment mechanisms should also be instituted so as to support children from poor background to remain in school.
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Leavy, Susan, Mark T. Keane, and Emilie Pine. "Patterns in language: Text analysis of government reports on the Irish industrial school system with word embedding." Digital Scholarship in the Humanities 34, Supplement_1 (2019): i110—i122. http://dx.doi.org/10.1093/llc/fqz012.
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AbstractIndustrial Memories is a digital humanities initiative to supplement close readings of a government report with new distant readings, using text analytics techniques. The Ryan Report (2009), the official report of the Commission to Inquire into Child Abuse (CICA), details the systematic abuse of thousands of children from 1936 to 1999 in residential institutions run by religious orders and funded and overseen by the Irish State. Arguably, the sheer size of the Ryan Report—over 1 million words—warrants a new approach that blends close readings to witness its findings, with distant readings that help surface system-wide findings embedded in the Report. Although CICA has been lauded internationally for its work, many have critiqued the narrative form of the Ryan Report, for obfuscating key findings and providing poor systemic, statistical summaries that are crucial to evaluating the political and cultural context in which the abuse took place (Keenan, 2013, Child Sexual Abuse and the Catholic Church: Gender, Power, and Organizational Culture. Oxford University Press). In this article, we concentrate on describing the distant reading methodology we adopted, using machine learning and text-analytic methods and report on what they surfaced from the Report. The contribution of this work is threefold: (i) it shows how text analytics can be used to surface new patterns, summaries and results that were not apparent via close reading, (ii) it demonstrates how machine learning can be used to annotate text by using word embedding to compile domain-specific semantic lexicons for feature extraction and (iii) it demonstrates how digital humanities methods can be applied to an official state inquiry with social justice impact.
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Korsgaard, Ove. "Fra tugtemester til skolemester: Om forskelle mellem Luther og Grundtvig." Grundtvig-Studier 55, no. 1 (2004): 34–61. http://dx.doi.org/10.7146/grs.v55i1.16453.
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Fra tugtemester til skolemester: Om forskelle mellem Luther og Grundtvig[From Castigator to Schoolmaster: On Differences between Luther and Grundtvig]By Ove KorsgaardIs Grundtvig’s thinking to be perceived as a genuine appropriation and continuation of Luther’s? Or is it rather to be perceived as a renegotiation of Luther’s thought? Regin Prenter, Christian Thodberg and Svend Bjerg maintain three different positions on the question of the relationship between Luther’s and Grundtvig’s theological thinking. With Prenter, a tight connection is tied. With Thodberg it is “both...and”. With Bjerg there is a marked distance between Luther’s and Grundtvig’s theology. In this article a more conceptual-historical viewpoint is adopted which demonstrates that they used the concepts “nation” and “folk” with differing significations.Luther does not use the word “nation” in its modem signification. According to Liah Greenfield: “he did not take the step that connected the separation from Rome to the definition of the polity as a people.The ‘German nation’, for Luther, had none but the conciliar meaning of the princes and nobility of the Empire, and in this sense he used it in An den christlichen Adel deutscher Nation.” Grundtvig on the other hand used the word “nation” in its modem signification, that is to say, he made an inseparable connection between the concepts “nation” and “folk”. And he is surely the person who, in Denmark, has exercised the greatest influence in linking these two concepts.Before “nation” and “folk” became synonymous concepts, the word “folk” signified kinship and household. The societal whole was comprised, so to speak, of a certain number of households. Each household had as its supreme authority a householder who exercised English Summaries / danske resuméer power over his “folk”. The master tailor exercised power over the journeymen and apprentices who, together with children and other family members, belonged in the household. The combined households of a land were subordinate to a father of the land and belonged in his house, for example the Oldenburg House, the Habsburg House and so on. The supreme lord was the Lord God and all the houses within a society belonged in the final instance to his house. Individual freedom was no part of Luther’s political programme.His guardianship-society {formyndersamfund) was built not upon individual, responsible members of society but upon a fellowship between superiors and subordinates. The household constituted that social space within which a connection was forged between the individual and the Christian state. That Luther espoused political guardianship {formynderskab) as the best principle of governance is not remarkable. Everyone, more or less, did so at that time. The epochmaking and revolutionary thing about Luther was that he dispensed with the pope as religious guardian.But the sharp distinction which Luther drew between spiritual and secular governance is not, as is often alleged today, a distinction between State and Church but only between the State and “the Church Invisible”. In a continuation of Augustine, Luther in fact distinguished between two Churches, the invisible and the visible. The Church has both an outward, institutional and predominantly worldly side and an inward, invisible and predominantly spiritual side. As an incorporate member of the State one is obligated to be a member of the visible Church, that is to say the Church as an institution. Membership of the visible Church, however, grants no certainty of salvation. The visible Church cannot dispose over the relationship between the individual and God. Therefore membership of the visible Church is not enough to secure salvation. Faith is necessary. And faith is a personal and existential matter. With the doctrine of public polity, there is thus created a spiritual free-space. The formation of the individual’s morality and character, on the other hand, was placed under the aegis of secular government.Grundtvig grew up in a society whose world view was characterized by Luther’s thinking on calling and station. Lutherdom encompassed not only the obvious foundation in faith with respect to the Church but also the foundation in morality with respect to the State. However, Grundtvig himself was engaged in reassessing this foundation. After 1825 he began to distinguish himself with quite Luther-critical viewpoints, which is connected with the fact that he himself became one of the leading contemporary spokesmen for the new viewpoint that it was not the dispensations of Lutheranism but the dispensations of the folk which should comprise the moral foundation of State and school.The shift from Lutherdom to ‘folkdom’ meant that after 1825 Grundtvig again and again pointed to errors in Luther and his disciples. Thus he tackled three central dogmas in Lutherdom. The first was fundamentalism in respect of Scripture. The second was fundamentalism in respect of sin. The third was Lutherdom’s fundamentalism in respect of the State. For Grundtvig, the alliance which Constantine the Great established in 325 between State and Church was nothing less than a great lapse into sin in the history of the Church. And this lapse Luther had not tackled. The process of transformation from Christian principality to democratic nation-state demanded a clarification of the relationship between religion, State and polity. What form of connection should there be established between individual, State and religion in a democracy? Should Christianity, which was deeply integrated in the state-structure of the absolute monarchy, continue to comprise the foundation for the State’s educational polity? Grundtvig drew a clear boundary between citizenship and religion and, according to the ecclesiastical-political premises of his day, advocated religious freedom, freedom to preach, and dissolution of parochial ties. In simplified terms one can say that Luther’s horizon was a world divided into religions, and these were subdivided into nations, while Grundtvig’s horizon was a world divided into nations, and these could be subdivided into various religious societies.A conceptual-historical viewpoint reveals that Luther and Grundtvig not only used the concepts “nation” and “folk” with differing significations: theologically, they also thought differently upon crucial points. These differences can be put into perspective by looking at Luther’s categories “law and gospel”, “householder and household” and “parents and children” set off against Grundtvig’s use of “the knot” as metaphor.According to Grundtvig, Luther did not go far enough in his understanding of the relationship between law and gospel. He did not manage to untie the “tight knot” [Haardeknuden]. Instead of, like Luther, regarding the law as castigator, Grundtvig spoke of “Moses as ‘schoolmaster’ for the whole world, who guides those desiring it to Jesus”. This shift in the view of the law - from castigator to schoolmaster - is a key to understanding Grundtvig’s thought.Grundtvig regarded the law as an “enlightenment of which one freely makes use according as one can and will”. Understood in Grundtvig’s English Summaries / danske resuméer terms, the law thus becomes a medium for folk-enlightenment. In other words, it is possible to untie the knot between the law and the gospel.The opening of the Gospel of John - In the beginning was the Logos - forms the basis of the whole of Grundtvig’s programme of enlightenment and exposition. Grundtvig distinguishes, however, between logos and dia-logos. Humankind does not have direct access to the logos of the great word, but must make do with the little word, the verity of which must be proved through dia-logos, that is, dialogue.For Grundtvig, “enlightenment” [Oplysning] is not an absolute, but a relative concept. The world cannot be overseen from a panoptic viewpoint, but necessarily has to be viewed with various eyes. The truth always emerges from out of the interplay between truths. Using a modem concept, one may say that for Gmndtvig enlightenment is a discursive concept, a concept open to argument. No one can boast of being in possession of the absolute tmth. We understand fragmentarily and in part. And such a process of understanding demands, according to Grundtvig, faith.[Editorial note: Danish tugtemester, as used in this context to refer to the Law, is not readily translatable into English. A tugtemester is one who enforces discipline by chastisement and castigation, whether a gaoler, a slavemaster, a disciplinarian pedagogue addicted to flogging or a rigorous moral tutor.]
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Leboutte, René. "Recent Work in Belgian Historical Demography, Nineteenth and Early Twentieth Centuries. Edited by Isabelle Devos and Muriel Neven. Revue Belge d'Histoire Contemporaine / Belgisch Tijdschrift voor Nieuwste Geschiedenis 31, 3–4, Antwerp, 2001. Pp. 311–647. €34." Journal of Economic History 63, no. 1 (2003): 258–59. http://dx.doi.org/10.1017/s0022050703281808.
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Ten articles and a rich selective bibliography demonstrate the vitality of Historical Demography research in Belgium. In the introductory article, the editors sum up the main progress of the discipline in Belgium since 1981 and present an updated impressive commented bibliography. Belgian researchers have broken down many stereotypes. For instance, the process of industrialization in mid-nineteenth-century Belgium did not affect the traditional urban network in a spectacular way. Old-established cities and towns like Ghent, Leuven, Verviers, and Charleroi—that receive a special attention in this volume—continued to be important urban centers as they were well before the Industrial Revolution. The stereotype of a massive rural exodus generated by the industrialization is definitively overcome. By adopting a micro-research approach, Katleen Dillen shows that migration was mostly a positive choice and less disruptive than usually considered because it took place in a dense and vivid social network (“From One Textile Centre to Another: Migrations from the District of Ghent to the City of Armentières (France) During the Second Half of the Nineteenth Century,” pp. 431–52). This absence of dramatic change in migration pattern during the industrialization—which is therefore opposite to the situation observed in the Ruhr during the same period—explains why there was no difference in fertility intensity and calendar between migrant people and the sedentary population of the industrial area of Charleroi. Interestingly Flemish migrants to Charleroi adopted the same demographic behavior as the native Walloon people. So, according to Thierry Eggerickx, the main determinant of fertility behavior is the living conditions at the place of arrival rather than the geographical and cultural origin. Eggerickx also emphasizes that the beginning of the demographic transition coincided with the economic crisis of 1873–1892. However, until now the relationship between changes in demographic behavior and economic upheaval remains unclear (“The Fertility Decline in the Industrial Area of Charleroi During the Second Half of the Nineteenth Century”). The social network should probably have played a key role during that period of economic crisis. Indeed, the importance of a dense social network clearly appears as far as the illegitimate fertility in Leuven during the economic crisis of the mid-nineteenth century is concerned. Jan Van Bavel demonstrates that the risks of pregnancy before age 26 and subsequent marriage chances did not result from isolation in town (Leuven), but that sexual activity of unmarried women of courtship age was, on the contrary, a sign of integration within the local community. However what was the role of the economic crisis on the behavior of these women? (“Malthusian Sinners: Illegitimate Fertility and Early Marriage in Times of Economic Crisis: A Case Study in Leuven, 1846–1856”). Leuven's urban society in the nineteenth century is also the place to explore the relation between age homogamy and the increasing importance of romantic love. Bart Van de Putte and Koen Matthijs question Shorter's theory by demonstrating that romantic love did not involve the lower classes. The only clear cultural change in Leuven was the spread of what is today called “a conservative model of marriage life” in which the patriarchal tradition was mixed with new family centered values (“Romantic Love and Marriage. A Study of Age Homogamy in Nineteenth Century Leuven”). This model of marriage behavior seems to correspond to the Catholic Church's doctrine on matrimonial matters. The Belgian Catholic Church managed quite well to adapt itself to social changes of the nineteenth century (Paul Servais, “The Church and the Family in Belgium, 1850–1914”). Mortality has attracted fresh research. Michel Oris and George Alter explore the relationship between migration to the city and mortality pattern. In industrial towns, migration had a positive impact on mortality in the short-term, because the newcomers were healthier than natives of the same age. However, the place of arrival—the new industrial milieu—rapidly affected the children of the migrants who were disproportionately exposed to urban epidemiological conditions. Alter and Oris stress the existence of a "epidemiological depression" between 1846 and 1880, which will need further investigation. Moreover, migration to the industrial cities was at the origin of a specific pattern of mortality: high level of infant and child mortality, lower level of adult mortality (“Paths to the City and Roads to Death: Mortality and Migration in East Belgium During the Industrial Revolution”). The persistent high level of infant mortality at the turn of the twentieth century is confirmed by Marc Debuisson's enquiry covering the whole territory of Belgium (“The Decline of Infant Mortality in the Belgian Districts at the Turn of the Twentieth Century”), meanwhile Jeroen Backs observes an increasing discrepancy between upper classes and poor people in front of death. The inequality results from a growing infant and child mortality (“Mortality in Ghent, 1850–1950: A Social Analysis of Death”).
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Orme, Nicholas. "Children and the Church in Medieval England." Journal of Ecclesiastical History 45, no. 4 (1994): 563–87. http://dx.doi.org/10.1017/s0022046900010769.
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At the beginning of Langland's poemPiers Plowman, the narrator, having glimpsed the field of folk and the two castles, meets a lady with a beautiful face, clothed in linen. When he fails to recognise her, she gently chides him. ‘I am Holy Church; you ought to know me. I received you at the first and taught you faith. You brought me pledges to fulfil my bidding and to love me loyally while your life lasts.’ In these few words, Langland affirms the importance of childhood as inaugurating the relationship between human beings and the Church. Every child becomes a member of the Church by baptism soon after birth. The Church teaches its faith to the child, and the child is committed by its godparents to carry out the Church's requirements in a loving way. This view of childhood is a limited one. It centres on the outset of life—birth and baptism – not on the following fifteen years or so, and it does not perceive the status of children in the Church to differ in principle from that of adults, who also received teaching and owed commitments. Nowhere in his work has Langland much to say about children and in this respect he is typical of most medieval writers. Little was written about the work of the Church with children or the involvement of children in Church, despite the extent to which children – actually or potentially – made up the membership of Christendom.
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Valache, Viorel. "The Contribution of Orthodox Christianity in the Development of Social Work Programs for Abandoned Children." Journal for Ethics in Social Studies 4, no. 1 (2020): 121–37. http://dx.doi.org/10.18662/jess/4.1/32.
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Social work is the totality of measures taken by the state, the Church and other bodies have the role of supporting people in special situations, who do not have human resources due to poor mental or physical condition, due to factors with negative influences, in this work I will present the contribution of the Orthodox Church to the development of social assistance programs.
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Harrigan, Meredith Marko. "The contradictions of identity-work for parents of visibly adopted children." Journal of Social and Personal Relationships 26, no. 5 (2009): 634–58. http://dx.doi.org/10.1177/0265407509353393.
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Bartram, Pamela. "Some Oedipal problems in work with adopted children and their parents." Journal of Child Psychotherapy 29, no. 1 (2003): 21–36. http://dx.doi.org/10.1080/0075417031000083597.
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Lakhvich, Yulia F. "CHALLENGES IN SCHOOL ADAPTATION AMONG ADOPTED CHILDREN." Problems of Psychology in the 21st Century 9, no. 2 (2015): 64–65. http://dx.doi.org/10.33225/ppc/15.09.64.
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The essential, if not the dominant part of a child’s life, takes place in the school environment as well as an adult’s life is spent at work. Therefore, a good relationship at school community and academic achievements are important for a child’s general psychological well-being. In addition, aspiration to estimate a child’s success on its progress at school is traditional. Perhaps, the most popular questions a child is asked by adults are the ones like, ”How are you doing at school?”, ”How is your study?”, "What are your favorite subjects?", etc. The comparative research of the adaptation process among Belarusian adoptive and biological families allowed us to obtain some information on how parents from both groups evaluate the academic performance of their children, to what extent they are concerned about this issue and how children’s school adaptation actually proceeds. The main research group involved 64 adoptive mothers and 50 adoptive fathers. The control group consisted of 62 biological mothers and 49 biological fathers. All parents responded to the specially designed questionnaire. The study has shown that the vast majority of adoptive fathers (81%) consider that their children are generally good (or even very good) at learning. Only 19% of them note that the children cope with their studies not too well (or even too bad). The same trend is observed in adoptive mothers’ responses. However, they are generally more critical about their children’s academic performance. Thus, while 73% of adoptive mothers believe in school successes of their children, 27% of them indicate that children are not too good (or even very bad) at learning.
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Okoneshnikova, N. M. "The work of support specialists with adopted children with disabilities and their families. The problems of foster families support who have adopted children with ASD." Autism and Developmental Disorders 15, no. 1 (2017): 29–37. http://dx.doi.org/10.17759/autdd.2017150103.
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The desire of having a family is crucial for foster families and adopted children with disabilities. But the cases of refusing an adopted child with disabilities are not uncommon. A group of problems faced by foster families, who have adopted disabled child, are shown. The issues of comprehensive support for a foster family and their disabled children are considered. The importance of cooperation between specialists and a foster family for the socialization and development of a child with autism spectrum disorders is marked.
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Salter, Michael. "Child Sexual Abuse and Exploitation: Guest Editor’s Introduction." International Journal for Crime, Justice and Social Democracy 4, no. 2 (2015): 1–3. http://dx.doi.org/10.5204/ijcjsd.v4i2.240.
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One of the most unnerving aspects of child sexual abuse is that it is constantly manifesting in unexpected ways. The current Royal Commission into Institutional Responses to Child Sexual Abuse has collected testimony of abuse in churches, schools, out-of-home care, hospitals and religious communities, demonstrating the breadth of institutional arrangements whose structures and cultures have facilitated child sexual abuse. Cases of serious and prolonged sexual abuse in family contexts have been excluded from the terms of reference of the Royal Commission but nonetheless continue to surface in media reports. In 2013, twelve children were permanently removed from an extended family living in rural NSW in what has been described as one of the worst cases of child abuse in Australia, involving intergenerational incest going back at least three generations (Auebach 2014). Another recent high-profile case involved the use of the Internet to facilitate the sexual exploitation of an adopted child by his parents in Queensland (Ralston 2013). These cases challenge the received wisdom that child sexual abuse is characterised by the victimisation of one child by one opportunistic offender. Such incidents suggest instead that child sexual abuse takes varied and systemic forms, and can operate to perpetuate and entrench toxic cultures and power structures. This special issue on Child Sexual Abuse and Exploitation is a timely contribution to ongoing efforts to understand the multiplicity of child sexual abuse. It is an interdisciplinary collection of insights drawn from criminology, sociology, psychiatry, psychology and psychoanalysis, and includes papers from academic researchers alongside academic practitioners whose writing is grounded in their work with affected individuals and communities. A key aim of the special issue is to contextualise the diversity of child sexual abuse socially, politically and historically, recognising the dynamic and iterative relationships between sexual abuse and the contexts in which it takes place. The contributions to this special issue examine how the diversity and dynamics of abuse unfold at the individual, community and social level, and across time. The issue is focused on emerging or under-recognised forms of child sexual abuse, such as organised abuse and sexual exploitation, which illustrate recent shifts in the knowledge base and require new and innovative criminological thinking.Download the PDF file from this page to find out more about this special edition.
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BORCHARDT, PIETRA, and MÔNICA DE FATIMA BIANCO. "MEANINGS OF VOLUNTEER WORK: A STUDY WITH MEMBERS OF A LUTHERAN INSTITUTION." RAM. Revista de Administração Mackenzie 17, no. 5 (2016): 61–84. http://dx.doi.org/10.1590/1678-69712016/administracao.v17n5p61-84.
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ABSTRACT Purpose: To understand the meanings of volunteer work among members of a lutheran protestant church. Originality/gap/relevance/implications: This research adds to the field of knowledge of the meanings of work, especially because of the specific context studied. In addition, it extends the discussion on volunteering, by entering the management of religious institutions that are supported by the help of volunteers. Key methodological aspects: A qualitative approach to research was adopted and data were gathered in documents, interviews, and non-participant observation of the board meetings of a lutheran church synod in Southeast Brazil. The perspective used to analyze data was that the production of meanings is also a means for interpreting. Besides, using associating ideas mapping technique allowed the identification of categories based on the content and logical sequence of discourse. Summary of key results: The study found eight meanings of work: identification with the lutheran ethics; integrity and image of the institution; unit; conditions and willingness to participate; incentive from others; relation with the profession; pleasant relationship between a board of directors; and monitoring, support, and recognition. Key considerations/conclusions: The study revealed a better understanding for volunteering at a religious organization on how to think about ways to manage it. Also, it was realized that the experiences and interaction with others shape the individual and his or her relationship with the church, and that the meaning of work has a different relationship to each religion.
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Pranata Santoso, Magdale. "The effective pattern design for children education to raise godly children based on Biblical standard." International Journal of Engineering & Technology 7, no. 2.10 (2018): 107. http://dx.doi.org/10.14419/ijet.v7i2.10.10966.
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In this digital era where individuals in the community turn out to be more secular and dependent on science and technology, some devoted Christian parents still want to teach their children to have godly characters. These parents assume that the Bible ought to be the basis of educating their children. They need an effective pattern design to teach their children in the light of the Bible since their early age. Various samples of parents were selected based on the children's age, gender, number of siblings, parents' occupations, and church ministries. The number of parents was about forty. They focused on teaching their children based on Biblical standard. The procedure began with the step of exploration, in which the indicators were determined. The characters of their children had been described before starting the observations. Parents employed the pattern design of character education that was adopted from the childhood of some Bible heroes and Christian leaders in the Church History. Those models are individuals who have a Christ-like character and credibility. On the second half of the preparation year, the second observation was conducted to find out the difference and the development of their children’s characters. The result is a significant change in the characters of their children. Children who encountered this pattern of character education showed better character traits. They developed the ability to communicate with a healthy emotion, to be obedient to the parents, and also to build better relationships with parents and siblings. Educating children based on Biblical standard can be an effective pattern design of children education. It is a recommended model to equip parents who want their children to have godly characters in the middle of the digital era and secular society.
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Hoppu, Kalle, and Shalini Sri Ranganathan. "Essential medicines for children." Archives of Disease in Childhood 100, Suppl 1 (2015): S38—S42. http://dx.doi.org/10.1136/archdischild-2013-305705.
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Millions of children die every year before they reach the age of 5 years, of conditions largely treatable with existing medicines. The WHO Model List of Essential Medicines was launched in 1977 to make the most necessary drugs available to populations whose basic health needs could not be met by the existing supply system. During the first 30 years of the Model List of Essential Medicines, children's needs were not systematically considered. After adoption of the ‘Better medicines for children’ resolution by the World Health Assembly, things changed. The first WHO Model List of Essential Medicines for Children was drawn up by a Paediatric Expert Subcommittee and adopted in October 2007. The most recent, 4th Model List of Essential Medicines for Children was adopted in 2013. Data from country surveys show that access to essential medicines for children is still generally poor; much more work is needed.
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Nelson, Janet L. "The Church and a Revaluation of Work in the Ninth Century?" Studies in Church History 37 (2002): 35–43. http://dx.doi.org/10.1017/s0424208400014637.
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My title poses what may seem an unpromising question. Even to consider the possibility of such fundamental change in ecclesiastical perceptions in the very midst of the Dark Ages may seem anachronistic. After all, were not Christian attitudes to work already well and truly fixed? There is, for instance, the story of Adam and Eve from Genesis 3.16-19, as displayed in words and pictures in the mid-ninth-century Moutier-Grandval Bible:Unto the woman [the Lord] said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children…. And to Adam he said, Because thou hast hearkened unto the voice of thy wife …. cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life In the sweat of thy face thou shalt eat bread, till thou return unto the ground; for out of it wast thou taken.
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Kalbarczyk, Adam. "The Protestant Homiletics Approach toward Preaching on the Internet." Poznańskie Studia Teologiczne, no. 37 (April 19, 2021): 77–88. http://dx.doi.org/10.14746/pst.2020.37.04.
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The presence of the sermon in cyberspace requires an in-depth theological interpretation and an appropriate classification. Evangelicals maintain that traditional homiletics is not able to meet this new technological challenge, thereby they call for creating a new homiletics, i.e. the one crafted for the Internet. This article outlines the proposal of such homiletics and discusses it thoroughly. This new approach toward Gospel preaching stems from the paradigm which perceives the sermon as an ‘open work of art’, adopted from Gerhard M. Martin’s aesthetic homiletics. Its supporters claim that the current situation allows for considering the Internet not only as a medium, but also a place where the Church is realized. Thus, the community gathered online around the sermon is treated as an ecclesial community. However, the Catholic Church does not accept such an understanding of both the Church and the sermon. In their view, in a virtual space the authentic preaching of the Church cannot be performed. Therefore, all forms of preaching on the Internet should not be researched by homiletics, but media theology.
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Bodak, Valentyna, and Liudmyla O. Fylypovych. "The priorities of the Catholic social doctrine in the definitions of the Second Vatican Council." Ukrainian Religious Studies, no. 66 (February 26, 2013): 69–76. http://dx.doi.org/10.32420/2013.66.251.
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The Second Vatican Council of the Catholic Church has had a fatal significance in its history. In addition to the important documents that were adopted by the Council, and then creatively developed by the theorists and practitioners of the Church, Catholicism was enriched with a new awareness of significant changes in the world. The Church acknowledged that there have been radical transformations in the outlook and behavior of people, in particular Catholics, in their attitude to issues of faith, to God, to the relationship between God and man. But perhaps the most influential for the further development of Catholicism in the world was the social doctrine of the Church, which eventually turned into a social doctrine. The latter is understood not only as a list of practical guidelines for solving the "social question", but also not a sum of knowledge in contemporary sociology1, but a set of religious beliefs developed by theologians and endorsed by the whole Church in the form of a body of special documents on the Church's views on society and social issues. In addition to the general theological principles of attitude towards peace and relations with society, the Catholic social doctrine contains the historical work of the Church in solving social problems in different epochs, recorded information about the social challenges of the past and present, eschatological expectations and real forecasts for the future of mankind.
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Novakovic, Dragan. "The adoption of the first Constitution of the Serbian Orthodox Church in 1931." Zbornik Matice srpske za drustvene nauke, no. 146 (2014): 41–54. http://dx.doi.org/10.2298/zmsdn1446041n.
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The process of adoption of the Constitution of the Serbian Orthodox Church, after its unification and elevation to the rank of Patriarchate, has been analyzed. During ten years of work it was necessary to overcome and solve numerous and complex problems that had the internal church character or came from the political sphere. Among the first to dominate were different theoretical and canonical standpoints about the body with power to prepare the text of the Constitution and the institution with the full legitimate authority for its adoption. There was also a dissatisfaction of the people in Bosnia and Herzegovina unwilling to relinquish historically acquired rights to directly elect representatives of the ecclesiastical self-governing bodies and accept increasingly emphasized efforts to transfer all church affairs to the Episcopate. Other issue was directly related to the current political events and its main driver was the unwillingness of the ruling Serbian elite to accept the Constitution which would result in a greater autonomy of the Church and elimination of state control mechanisms. After a lengthy discussion a text was adopted as a compromise, which enabled the consolidation of church unity, the establishment of the planned organization and the assumption of jurisdiction from all the bodies and institutions envisaged in the Constitution, but also gave the state a significant influence on some important areas of church life.
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Devalve, John R. "Gobal and Local: Worship Music and the ‘Logophonic’ Principle, or Lessons from the Songhai." Transformation: An International Journal of Holistic Mission Studies 36, no. 4 (2019): 219–32. http://dx.doi.org/10.1177/0265378819867835.
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The Christian church has always lived in tension between its global and its local identities, between gospel and culture. One aspect in which this tension plays out is in worship music. As the gospel came to them, many African churches adopted a North American/European form of song, ignoring or neglecting their local, traditional music. They opted for a more global identity and minimized their local identity. The church amongst the Songhai of West Africa is an example of this phenomenon. A church that neglects its local identity, however, has little appeal to the surrounding society and loses its prophetic voice to the community. Resolving the tension between the two identities is an important matter for every church. Thinking through worship music practices plays a key part in resolving this tension. A tool called the ‘logophonic’ principle may be of help in this regard. The tool looks at both words (lyrics) and sounds (accompaniment) to reexamine and renew worship practices and craft new music for congregations. This article explains how this tool might work and urges the necessity of good theological thinking and about worship and worship music.
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Watson, Matthew T., Nelsie M. Stern, and Thomas W. Foster. "Helping Parents and Adoptees Through the Adoption Process Using Group Work." Family Journal 20, no. 4 (2012): 433–40. http://dx.doi.org/10.1177/1066480712451254.
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While adoption can build strong family ties, many challenges can also develop both during and after the adoption process. Parent/Parents and adopted children face a variety of challenges within the newly formed family unit. Parents struggle with the adoption process, while adoptees from various backgrounds often wrestle with identity development and feelings of loss and grief throughout their life resulting from relinquishment. Our purpose here is to offer a solution in the form of two group interventions: a prevention-based group to help parent/parents navigate effectively through the adoption process and a counseling group aimed at helping adopted adolescents develop a positive identity.
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Traver, Amy. "(Ap)parent Boundaries: Parents' Boundary Work at Cultural Events for Families with Children Adopted from China." Sociological Focus 40, no. 2 (2007): 221–41. http://dx.doi.org/10.1080/00380237.2007.10571307.
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Hunter, Harold D. "A.J. Tomlinson’s Emerging Ecclesiology." Pneuma 32, no. 3 (2010): 369–89. http://dx.doi.org/10.1163/157007410x531916.
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AbstractThis study seeks to engage the question of how A.J. Tomlinson formulated the theological platform that influenced the ecclesiologies of various Churches of God. The cast includes R.G. Spurling and R. Frank Porter, a forgotten figure but one who, together with Spurling, organized the Holiness Church at Camp Creek in western North Carolina on May 15, 1902. I will argue that, absent the intervention of A.J. Tomlinson on June 13, 1903, the work of Spurling, Porter, and W.F. Bryant would have suffered the ill-fated demise common to hundreds of like works in Appalachia. Yet Tomlinson was more than an organizer; he was also someone who influenced the mission adopted by the early Church of God (Cleveland, TN). This article has particular relevance in the face of awakened sensitivities to Pentecostal ecclesiology in the light of the Edinburgh 1910 centenary celebrations around the world and the World Council of Churches’ working document, Nature and Mission of the Church. Here I will frame the discussion as a response to Dale Coulter’s article, “The Development of Ecclesiology in the Church of God (Cleveland, TN): A Forgotten Contribution?” in Pneuma: The Journal of the Society for Pentecostal Studies 29, no. 1 (2007): 59-85.
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Pawl, Faith Glavey. "Minding Children in the Study of Liturgy." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (2020): 6–29. http://dx.doi.org/10.14428/thl.v4i1.54543.
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Recent interest in philosophy of religion on religious practice more generally, and liturgical rituals in particular, opens up new avenues for thinking about the religious lives of young children. In this article I consider what it means to say that young children are part of a worshipping assembly, and in what ways they might count as exemplary religious practitioners. There is very little discussion of the religious experiences and practices of children in the philosophy of religion, and I argue that this lacuna should be addressed. Taking cues from Nicholas Wolterstorff and Terence Cuneo's work on the philosophy of liturgy, I make the case that young children can and do participate fully in the liturgical rituals of Christian communities. I draw on the work of religious educators Sofia Cavaletti and Jerome Berryman to illustrate what the religious world of the child looks like, and to make the case that there are respects in which children are at an advantage over adults in participating in the liturgical life of the church.
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Kato, John Hiromichi. "Anglicanism in a Japanese Context." Journal of Anglican Studies 6, no. 2 (2008): 153–66. http://dx.doi.org/10.1177/1740355308097407.
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ABSTRACTThe standpoint adopted here is that of a diocesan bishop serving in the Nippon SeiKoKai (NSKK, Anglican Church). The NSKK is a small church and has a long history in Japan. Its public stance has been relatively moderate and approaches Japanese society and other Christian churches in a modest way. Government agencies have tended to regard Christianity as peculiar and even dangerous. The moderate approach of the NSKK has meant that it has tended to yield its social work to the government. Liturgy and in particular the Eucharist has been the sustaining focus of the life of the NSKK. Monotheistic religions are regarded as not as suitable for peace as Buddhism and this creates special concerns for witness in a pseudo-religious and pseudo-communal society. The NSKK faces real challenges of enculturation and needs to find resources in the networks of the Anglican Communion for different experiences to be shared.
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Menke, Monika. "Plenary Council in the Czech Republic (1997—2005)." Ecumeny and Law 8 (December 31, 2020): 73–93. http://dx.doi.org/10.31261/eal.2020.08.05.
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This article analyses the preparation, process and conclusions of the Plenary Council of the Catholic Church in the Czech Republic held in 1997—2005. The Plenary Council was one of the few manifestations of the collegiality of the Czech Church, because the diocesan synods are not used here as a tool. The Decree on convocation of the Assembly was announced by the Czech and Moravian bishops on 5 July 1997 in Velehrad. The council was also an opportunity for priests and laity in the country to realise their responsibility for the Church and the co-responsibility of the Church for the condition of society. The Council had a preparatory phase (1997—2003), a stage of the 1st Session (July 2003), and a second phase of the Session (July 2005) where the project was completed and followed by the process of post-conciliar steps. Three final messages were the immediate output from the Second Plenary Session: the Message of the Council to the Public; the Message of the Council to the Believers of the Catholic Church and the Message of the Council to Christians in the Czech Republic. The resulting document was published in 2007 under the title The Life and Mission of Christians in the Church and the World. It was a document of a pastoral nature, in no way of a normative nature (no rules were actually adopted despite the work of the commission and the proposals). The Czech situation is described as “post-Christian missionary territory” there and — estimated the course of the conciliar process and of the Council itself — as an introduction of more intensive implementation of synodality in the Czech Church.
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Maina, Jaccobed W., Zipporah Kaaria, and Gregory Kivanguli. "Effect of Pastor’s Church Ministry on their Family Stability in Nairobi County, Kenya." European Scientific Journal, ESJ 14, no. 29 (2018): 36. http://dx.doi.org/10.19044/esj.2018.v14n29p36.
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The family is an important place for individual mental growth. Pastors’ families, however, experience ministry related challenges with potential ramifications on their family stability. The specific objectives were; To find out the extent to which pastors work as a preacher affects family stability in selected churches in Eastlands – Nairobi County, to establish the extent to which pastoral care work affects family stability, and to determine the extent to which church administration work affects family stability. The research was guided by the Structural Family Theory developed by Salvador Minuchin and Family Systems theory propounded by Murray Bowen. Descriptive survey design was used. The sample of 166 respondents comprised of pastors, pastors’ spouses and adult children. Data were collected using a structured questionnaire and analyzed using descriptive statistical techniques. Hypotheses were tested using Spearman’s rank correlation technique at p<.05. The results showed that the relationship between preaching and family stability was not statistically significant. However, it was found that church administration and pastoral care had a significant negative correlation with family stability. It was recommended that the church needs to find ways of mitigating negative effects of church ministry by professionalizing its human resource systems and engaging professional counsellors for pastors and their families.
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Davis, Dawnavan S., Moses V. Goldmon, and Dionne S. Coker-Appiah. "Using a Community-Based Participatory Research Approach to Develop a Faith-Based Obesity Intervention for African American Children." Health Promotion Practice 12, no. 6 (2011): 811–22. http://dx.doi.org/10.1177/1524839910376162.
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Childhood obesity is a major epidemic, with African American (AA) children aged 6 to 11 years experiencing increased burden. The AA faith community has numerous assets that point to the need for the intersection of faith and health to address obesity-related racial disparities. The purpose of the Our Bodies, God’s Temples (OBGT) study was to examine diet, physical activity, and body image behaviors among AA children aged 6 to 11 years; receptivity to a faith-based obesity intervention among AA children, parents, and church leaders; and strengths and barriers of implementing a faith-based obesity curriculum in the Sunday school setting. A community-based participatory research approach was used to develop an obesity intervention to be integrated into the church Sunday school setting for AA children. A Community Advisory Network worked with researchers to develop a 12-week culturally appropriate faith-based obesity intervention. Future work will test the effectiveness of the newly created curriculum on obesity-related outcomes in AA children.
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Brown, Andrew, Cerith S. Waters, and Katherine H. Shelton. "The educational aspirations and psychological well-being of adopted young people in the UK." Adoption & Fostering 43, no. 1 (2019): 46–59. http://dx.doi.org/10.1177/0308575919826900.
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Much is hypothesised but little is known about the effects of early adversity on school experience, academic attainment and career aspiration for children and young people adopted from care. Drawing on data from Wave 1 of the Youth (10‒15 years old) Questionnaire (n = 4899) from the United Kingdom Household Longitudinal Survey (UKHLS), also known as Understanding Society, this study explored differences between young people adopted (n = 22) and a matched comparison group (n = 110) on measures of educational and occupational aspirations and psychological well-being. Adopted young people reported higher externalising and total difficulties scores (based on the SDQ, Goodman, 1997 ) than the general population comparison group, but equivalent internalising symptoms. Adopted children were more likely to show an intention to seek full-time work at the end of compulsory schooling. These findings align with previous research regarding the psychological well-being of adopted children, contribute new knowledge about the aspirations of young people adopted from care and highlight methodological issues when utilising large-scale panel survey data for narrowly defined sub-groups.
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Pesce, Dolores. "The “individual” in Johann Friedrich Overbeck’s and Franz Liszt’s Seven Sacraments." Studia Musicologica 54, no. 4 (2013): 339–56. http://dx.doi.org/10.1556/smus.54.2013.4.1.
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In the preface to his Septem sacramenta (1878–1884), Franz Liszt acknowledged its stimulus — drawings completed in 1862 by the German painter J. F. Overbeck (1789–1869). This essay explores what Liszt likely meant by his and Overbeck’s “diametrically opposed” approaches and speculates on why the composer nonetheless acknowledged the artist’s work. Each man adopted an individualized treatment of the sacraments, neither in line with the Church’s neo-Thomistic philosophy. Whereas the Church insisted on the sanctifying effects of the sacraments’ graces, Overbeck emphasized the sacraments as a means for moral edification, and Liszt expressed their emotional effects on the receiver. Furthermore, Overbeck embedded within his work an overt polemical message in response to the contested position of the pope in the latter half of the nineteenth century. For many in Catholic circles, he went too far. Both works experienced a problematic reception. Yet, despite their works’ reception, both Overbeck and Liszt believed they had contributed to the sacred art of their time. The very individuality of Overbeck’s treatment seems to have stimulated Liszt. True to his generous nature, Liszt, whose individual voice often went unappreciated, publicly recognized an equally individual voice in the service of the Church.
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Smyrnov, Andrii. "THE ESTABLISHMENT OF THE CRACOW-LEMKO REGION ORTHODOX EPARCHY DURING THE SECOND WORLD WAR." Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, no. 30 (2020): 92–97. http://dx.doi.org/10.25264/2409-6806-2020-30-92-97.
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The article deals with the history of the Orthodox Church in German-occupied Poland (Generalgouvernement), which remained autocephalous and continued to be headed by Metropolitan Dionisii Valedynskyi. In February 1941 Palladii Vydybida-Rudenko was ordained in Warsaw as archbishop of Cracow and the Lemko region. He swore to work solely for the benefit of the Ukrainian Church and the Ukrainian people; complete obedience to Archbishop Ilarion Ohiienko; and to vote during synods exactly like Ilarion, never against. After the German invasion of the USSR and the attachment of Galicia to the GG, Palladii was subsequently also named bishop of Lviv, and was elected chancellor of the Orthodox Church in the Generalgouvernement. Newly created Cracow-Lemko region eparchy numbered approximately 40 parishes. Archbishop Palladii transferred perceived Russophile priests from the region to Warsaw and replaced them with younger, Ukrainian clerics. The Ukrainian accent or language were used during church services; what constituted a ‘legal basis’ for nationalization. However, the eparchy has limited opportunities for the development of the Ukrainian national and church movement due to the opposition of the Greek Catholic lobby in German administration, lack of patriotic priests and war time difficulties. That is why Archbishop Palladii, which constantly living in Warsaw and served in Metropolitan cathedral, met with little success in the Ukrainization of Orthodoxy in Lemko region. In 1942 the synod of bishops adopted certain internal statutes that were later acknowledged by the German authorities as well. The statutes spoke very clearly about the prevailing Ukrainian spirit in the Church. The further growth of the Orthodox Church in the Generalgouvernement was, however, impeded with the withdrawal of the Germans and subsequent chaotic developments. Both Archbishop Ohiienko and Archbishop Vydybida-Rudenko sought refuge in the West.
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Hanna, Michele D., Erin Boyce, and Diane Mulligan. "When Love is Not Enough: Parenting an Adopted Child with Mental Illness." Families in Society: The Journal of Contemporary Social Services 98, no. 3 (2017): 201–8. http://dx.doi.org/10.1606/1044-3894.2017.98.30.
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This article presents the results of a qualitative study designed to explore the experiences of adoptive parents who placed an adopted child with mental illness in a residential treatment center (RTC). Twenty-four adoptive families from across the United States who placed an adopted child in residential treatment were interviewed. The adopted children represented various types of adoption including public child welfare, domestic infant, and intercountry adoption. Parents reported feeling victimized by their child and by the very systems designed to help them, including child welfare, mental health, health care, and education. The findings reveal signs of trauma in the adoptive parents as a result of their experiences. The article concludes with recommendations from adoptive parents for adoption, mental health, and residential treatment professionals who work with adopted children and their families.
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Lo, Susanna, Raymond Stone, and Catherine W. Ng. "Work‐family conflict and coping strategies adopted by female married professionals in Hong Kong." Women in Management Review 18, no. 4 (2003): 182–90. http://dx.doi.org/10.1108/09649420310479381.
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This study examined the kinds of work‐family conflict experienced by female married professionals with children in Hong Kong and the coping strategies they had adopted. Data were obtained through 50 in‐depth interviews. The results revealed the general ineffectiveness of coping strategies being used by married women professionals. The percentage of women who attempted to use positive coping strategies designed around job changes was low, possibly due to their reluctance in negotiating for family‐friendly organizational policies. It appears that companies in Hong Kong extend little support to working mothers in managing the work‐family interface. Implications of the findings for women’s career progressions are also discussed in this paper.
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Petrovic, Danica. "An unknown letter by Joannes/Jean-Baptiste/ Thibaut, French Byzantines-musicologist 1899." Zbornik radova Vizantoloskog instituta, no. 41 (2004): 475–83. http://dx.doi.org/10.2298/zrvi0441475p.
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This work concerns the letter sent from the French College in Phillipopoli/Plovdiv (Bulgaria) by Pater Joannes /Jean-Baptiste/ Thibaut, the French Byzantines ? musicologist, to Tihomir Ostojic, professor at the Secondary school (Gymnasium) in Novi Sad, a literature historian and expert on Traditional Serbian Church Chant. At that time Thibaut was widening his research interest in Byzantine Chant and neumatic notation, to include Slavonic Chant Tradition, first Russian Chant and later that of the Balkan peoples as well. He was one of the first foreigners to show interest in the Orthodox Chant Tradition of the Southern Slavs, and perceived that, contrary of the Russians, South Slavs never adopted early Byzantine neumatic notation. Visiting monasteries in Bulgaria he tried to find reasons for this lack of Byzantine notation among the Southern Slavs. In the above letter he posed very serious questions regarding Chant in the Serbian Orthodox Church, more precisely regarding the "Karlovci Chant". Unfortunately, it is not known if Thibaut received any kind of reply from Ostojic, nor have we found the reply sent to him by the Serbian Patriarch Georgije Brankovic, whom he also addressed, asking for help. Answers by those experts to the Thibaut's well formulated questions would be an extremely important contribution to studies of Traditional Serbian Church Chant.
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LYNCH, GORDON. "The Church of England Advisory Council of Empire Settlement and Post-War Child Migration to Australia." Journal of Ecclesiastical History 71, no. 4 (2020): 798–826. http://dx.doi.org/10.1017/s0022046920000081.
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Between 1947 and 1965, 408 British children were sent to Australia under the auspices of the Church of England Advisory Council of Empire Settlement and its successor bodies. Situating this work in wider policy contexts, this article examines how the council involved itself in this work with support from some senior clergy and laity despite being poorly resourced to do so. Noting the council's failure to maintain standards expected of this work by the Home Office and child-care professionals, the article considers factors underlying this which both reflected wider tensions over child migration in the post-war period as well as those specific to the council.
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Khamushi, Musa. "The Legacy of Mary Bird." International Bulletin of Mission Research 43, no. 3 (2018): 284–91. http://dx.doi.org/10.1177/2396939318816597.
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English missionaries with the Church Missionary Society (CMS) began their work in Persia in 1869. In 1891 the CMS sent Mary Bird to Persia to evangelize Muslim women. In this article I consider Bird’s activities among Muslim women of Isfahan. Her work included establishing dispensaries and offering medical services to women and children. During the first phase of her time in Persia (1891–97), a small number of Muslim women and girls converted to Christianity.
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Dixon, Nicholas. "The Political Dimension of the Education of the Poor in the National Society's Church of England Schools, 1811–37." Studies in Church History 55 (June 2019): 290–306. http://dx.doi.org/10.1017/stc.2018.33.
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One of the most important spheres of activity in the early nineteenth-century Church of England was the establishment and support of schools for the poor. The primary agent of such activity was the National Society. Founded in 1811 by clergymen and philanthropists, this organization aimed to maintain Anglicanism as the ‘National Religion’ by instructing as many poor children as possible in church doctrine under clerical supervision. By 1837, almost a million children across England were being educated in Anglican charitable institutions. This remarkable effort has largely been the province of educational historians. Yet it was also a political enterprise. The creation of a national system of education along exclusively Anglican lines represented an assertive intervention in the contemporary debate about the relationship between church and nation-state. Using a wide range of neglected sources, this article discusses how such political concerns were manifested at a local level in National Society schools’ teaching, rituals and use as venues for political activism. It is argued that these aspects of the society's work afforded the church a powerful political platform. This analysis informs our broader understanding of the ways in which churches’ involvement in mass education has sustained religiously inflected conceptions of nationhood.
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Putra, I. Gusti Ngurah Bayu Pratama, Abdul Rachmad Budiono, and Hariyanto Susilo. "Hak Mewaris Anak Luar Kawin Berdasarkan Pengangkatan oleh Kakeknya Menurut Hukum Waris Adat Bali." Jurnal Ilmiah Pendidikan Pancasila dan Kewarganegaraan 5, no. 1 (2020): 75. http://dx.doi.org/10.17977/um019v5i1p75-84.
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This study discussed the Balinese customary law regarding the position and inheritance rights of natural children who were adopted by their grander. This study used an empirical legal study, which was a method of legal study that sought to see and examine the law can work in people’s lives. The results of the study showed that the adoption of a natural child by his grandfather was legal according to Balinese customary law, the position of a natural child adopted by his grandfather was the same as his biological child. State law only had a role to strengthen the prevailing customary law. The right to inherit natural children who were adopted by their grandfathers were the same as biological children, including the inheritance of their rights and obligations both as a child and as a member of an indigenous village community.
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Grynevych, V. "It's not possible to convert to faith by force." Ukrainian Religious Studies, no. 36 (October 25, 2005): 165. http://dx.doi.org/10.32420/2005.36.1664.
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It is necessary to evaluate the next “thoughtless” instruction of the President to the Ministry of Education: to work for 1-2 months and introduce the lesson “Ethics of Faith” in schools from September 1. It requires an immediate reaction of the deputies of the Verkhovna Rada, structures related to the education and upbringing of children, and the general public: in a veiled form, the Basic Law is grossly violated - the Constitution of the country, in particular, the second section of Art. 32, where it is written in black and white: "... The church is separated from the state, and the school is separated from the church ...". If the guarantor of the Constitution has forgotten about this, he needs to be reminded, and he must cancel his order. Otherwise, people, parents, and, most importantly, children, our younger generation, will be agitated.
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Kung, Lap Yan. "The Trinity, the Church, and China's Harmonious Society: A Politics of Persuasion." Studies in World Christianity 17, no. 3 (2011): 237–57. http://dx.doi.org/10.3366/swc.2011.0027.
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Taking seriously Karl Rahner's comment that most Christians in their practical life are ‘mere monotheists’, this paper illustrates and argues how the Trinitarian God is better understood within the model of persuasion, and how this understanding of the Trinitarian God may shape what Chinese society may look like, how Chinese churches engage in a harmonious society, and how the Three-Self churches (official churches) and house churches (non-registered churches) treat one another. This paper has adopted a kind of social Trinitarianism, but it is not necessarily projectionist, for theology is always a human construction based on God's revelation. Bishop Ting has taken a courageous step to construct the Trinitarian God in terms of restoration of relations in order to respond to society, but his attempt is too absorbed by both Yihe Weigui and the ideology of a harmonious society. As a result, Chinese Christianity has been turned into a hexie (accommodating) Christianity. Taking both the cultural resources in terms of the Confucian tradition and the socio-political conditions in terms of the emergence of exchange politics into consideration, this paper suggests the Trinitarian God as a God of persuasion reflected in the Scripture and characterised by dialogue, respect of difference, participation, and good work, provides an alternative to a politics of propaganda and efficiency. This is what the Christian contribution to a harmonious society is.
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Goldberg, Abbie E., Reihonna L. Frost, and Kaitlin A. Black. "“There is So Much to Consider”: School-Related Decisions and Experiences among Families who Adopt Noninfant Children." Families in Society: The Journal of Contemporary Social Services 98, no. 3 (2017): 191–200. http://dx.doi.org/10.1606/1044-3894.2017.98.24.
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Parents who adopt noninfant children often find that these children have academic and behavioral difficulties and may have experienced trauma—challenges that may have implications for school decision making and experiences. This qualitative study examined school selection processes and experiences among lesbian, gay, and heterosexual parents who had adopted children over the age of 24 months (N = 18 families) 5 years earlier. Practical factors (e.g., cost and location) and the unique needs of their children (e.g., diagnoses, trauma history) were often more pressing than race and family structure (i.e., lesbian/gay-parent headed) considerations in selecting schools. Parents encountered complex challenges in establishing and maintaining appropriate school supports and services. Parents and school staff should work collaboratively using trauma-sensitive approaches to help adopted children succeed in school.
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Danilovich, Yauheniya, Yuri Chernyak, and Friedrich Schweitzer. "Sonntagsschulen in Weißrussland1. Eine empirische Untersuchung." Zeitschrift für Pädagogik und Theologie 66, no. 1 (2014): 55–68. http://dx.doi.org/10.1515/zpt-2014-0108.
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Abstract This article presents the results from an empirical study on the Sunday School in Belarus. It offers insights into the situation of the children and adolescents taking part in this program of the Orthodox Church, their views of this program, their preferences and attitudes, including their experiences with worship services. In the first part of the article, the situation of the Sunday School in Belarus is described against the backdrop of church and religion in this country. The final section presents some thoughts on comparative aspects, especially in reference to the German study on confirmation work (which also, to some degree, served as a model for the study in Belarus).
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Drążkowska, Anna. "Research in the Crypts of the Church of Saint Francis of Assisi in Cracow." Acta Universitatis Lodziensis. Folia Archaeologica, no. 35 (December 30, 2020): 97–106. http://dx.doi.org/10.18778/0208-6034.35.06.
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The paper presents the results of archaeological research carried out from 2017 to 2018 in the Church of Saint Francis of Assisi in Cracow, funded by the National Science Centre. The aim of the work undertaken was to locate, inventory, and explore crypts, and to study in detail burials and grave goods. The paper discusses different devices, research methods, and procedures developed by the team and used to locate crypts. They allowed to find eighteen crypts in the church and four in the cloisters. All underground chambers were inventoried using 3D laser scanning. During research, ninety-six burials of the lay and the clergy, men, women, and children, were found.
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St. Petkov, Petko. "Historical Routes. The Bulgarian Proto-State - Exarchate and the Tarnovo Constitution." Cultural and Historical Heritage: Preservation, Representation, Digitalization 6, no. 1 (2020): 7–22. http://dx.doi.org/10.26615/issn.2367-8038.2020_1_001.
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In the form of a virtual cultural-historical route, this article presents two historical topics. One is related to the first large-scale and organized Bulgarian political movement in the nineteenth century - the struggle for an independent church and the creation of the Bulgarian Exarchate. The second topic is the convening and work of the Constituent Assembly in Tarnovo in 1879, which adopted the first Constitution of the Principality of Bulgaria. The exhibition also shows the connection between the Bulgarian proto-state established in the 1870s - the Exarchate and the new Bulgarian state, based on the Tarnovo Constitution of April 16, 1879. Keywords: Bulgarian Exarchate, Bulgarian Proto-State, Tarnovo Constitution, Constituent Assembly, Cultural Heritage
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Yegorenkova, E. N. "The Omsk Diocesan Vedomosti about the System of Parochial Education in the Steppe Territory (the Turn of the 19th-20th Centuries)." Izvestiya of Altai State University, no. 3(113) (July 6, 2020): 37–42. http://dx.doi.org/10.14258/izvasu(2020)3-05.
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From the middle of the 19th century, church periodicals in the form of the Omsk Diocesan Vedomosti occupy an important place in the sorial, socio-political life of the Russian provinces, plaring on their pages not only documents and addresses of church and offidal authorities (Holy Synod, Sovereign Emperor), sermons and instructions, reports of orthodox missions and committees, but also material of a journalists, local history, historical and ethnography nature and etc From this point of view, “The Omsk Diocesan Vedomosti ” with good reason can represent a full-fledged, original and versatile source of the history of church and parochial education in the Steppe Territory in the late 19th — early 20th centuries, which reflets on its pages both the general condition of parish schools, church literacy schools, and certain aspects of the functioning of the education system in the region under the patronage of the Russian Orthodox Church, such as: education as one of the tools of missionary activity, newly baptized Kyrgyz (Kazakhs) and the education system, missionary schools and their role in missionary work, boarding schools for children of immigrants baptized Kyrgyz (Kazakhs) and much more.
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Sperling, Randi, Danielle Steinberg, and Zachary Belnavis. "The medical evaluation of the internationally adopted child." Adoption & Fostering 45, no. 2 (2021): 228–34. http://dx.doi.org/10.1177/03085759211019724.
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Children who have been internationally adopted often have complex health issues and unique challenges. 1 The paediatric office provides a medical home by offering continuity of care, links to community support, and appropriate evaluation and treatment. During the pre-adoption evaluation, biographical and medical information provided by the child’s country of origin is reviewed. Additionally, soon after the child’s adoption, a complete medical history and physical examination should be completed. Although laboratory work may have been performed previously, studies should be repeated to ensure reliability. Developmental assessment and review of vaccinations should be completed as well. Anticipatory guidance should be provided regarding medical concerns, effects of institutionalisation and the possibility of attachment issues. Follow-up care ensures optimal medical, developmental and behavioural surveillance in this patient population.
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Besschetnova, Elena V. "The Idea of the Church as the Best Social Structure: F.M. Dostoevsky and V.S. Soloviev." RUDN Journal of Philosophy 25, no. 1 (2021): 34–43. http://dx.doi.org/10.22363/2313-2302-2021-25-1-34-43.
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The article presents the reconstruction of the views of F.M. Dostoevsky and Vl.S. Solovyov on the nature of relations between church and state. A line of mutual influence of thinkers in the context of the perception of Christian truth is drawn. It is shown that Dostoevsky was impressed by a series of lectures by Solovyov's "Readings on God-manhood" and adopted from them the idea of the possibility of religious and moral improvement not only of an individual, but of society as a whole. The article shows that not without the Solovyov's influence Dostoevsky arrives at the Slavophil idea of sobornost and the impossibility of salvation outside of church communion, while speaking of the Church as an ecclesia, that is, an assembly of believers. The author of the article shows that the sophistic and mystical moments in the novel "The Brothers Karamazov" appear under direct influence on Dostoevsky's "Readings on God-manhood" and a joint trip of thinkers to the Optina Pustyn monastery. It is also noted that in the novel "The Brothers Karamazov" the idea was expressed about the gradual growth of the state into the truth of the Church. Solovyov continued this line within the framework of his project of free theocracy in the 1880s, developing the thought of F.M. Dostoevsky - about the Church as the best social order. At the same time, the article shows the principled position of both thinkers on opposing the ideal of socialism and the idea of the Christian community, within which the term "Russian socialism", formulated in the "Diary of a writer". The author shows that Solovyov in his work "Three speeches in memory of Dostoevsky" was the first to explain the term "Russian socialism" precisely through the concept of the Christian community.
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Kuzmina, O. A. "Opera for children-performers in the work of contemporary choir conductors." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 56, no. 56 (2020): 281–98. http://dx.doi.org/10.34064/khnum1-56.18.
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Background. Operas for children-performers emerged almost two centuries ago. The first authors who began creative experiments in this field were amateur composers. In the second half of the 19th century opera for childrenperformers attracted the attention of music teachers who by education were often choir conductors. These authors created their works considering capabilities and needs of their students. The 20th century operas intended for children performance mainly were composed by professional composers, whose works have finally crystallized and sustained characteristic features of this genre. In the 21st century, professional composers are turning to the opera genre for children-performers as actively as their predecessors. At the same time, this area again attracts the attention of authors who are practitioners in choir conducting and are not composers by education but work closely with children groups and write operas based on practical experience with such choirs. The objective of this study is to introduce little-known operas by Ye. Karpenko and P. Stetsenko (both are choir conductors) for children-performers into the scientific discourse and to define their genre features. The methodological ground of the article is a complex approach that involves the following analytical methods: systemic, structural, comparative, historical. Research results. In 2006, Yevhen Karpenko created the opera “Sribna Divchynka” (“Silver Girl”; the libretto by Serhiy Diachenko after the fairy tale by Tamara Khvostenko). The work has the author’s genre designation “opera-fairy tale for children”, which specifies both, the target audience and the team of performers. There are four characters that have solo sayings. The opera features a personalized choir divided into groups, and the mimic character. The composition consists of two acts divided into completed separated numbers (8 in the first act and 7 in the second one). Between them are spoken scenes of varying length, which in this context perform a function similar to recitative in the traditional operatic model. The main form of solo, ensemble and choral expression in “Sribna Divchynka” is a song. The vocal parts do not fall outside of children voices diapason, except for the solo of Zirnytsa (the adult personage, the mother of Silver Girl) and completely correspond to their possibilities. The melody in the solo and in the ensemble-choral numbers is performed in unison allowing to absorb the material of the opera faster even for children without prior musical preparation. The piano part at “Silver Girl” is multi-functional; its level of complexity makes it possible to involve as accompanists even middle and high school students in music schools or studios. Yevhen Karpenko created the opera for children-performers, which organically combines established genre traits with modern genre and style techniques. “Sribna Divchynka” is the work of universal nature, because it can be performed by children without prior musical training, as well as by those who already have some musical and stage experience. “The Three Hermits” (2016; libretto by Tandy Martin based on the story by L. Tolstoy) by Paul Stetsenko reflects contemporary processes in the field of opera with moral and ethical coloring for children-performers. The author attributes the work to the genre of church opera. That affects both the nature of the drama collisions and the location of the action. The central part of the work retains all the main characters of the story. In Prologue, P. Stetsenko added the new personages: Teacher and the Children. The composer does not prescribe the timbre specialization of the protagonists giving freedom to choose within the available voices. The opera consists of six scenes, framed by Prologue and Finale (Stetsenko chooses a scene as a compositional and dramaturgical unit). The scenes are separated from each other in key and completed musically. Representing the heroes of the opera, the composer gravitates more to the dialogic scenes, where the plot develops, than to the solo statements. In “The Three Hermits”, the choir plays an important role. It is personified and participates in the action representing the Children in the Prologue, the Pilgrim in the main part and the Finale, and also functions as a commentator. The opera contains three leitmotifs: “motive of prayer”, “theme of the Bishop”, “motive of the waters”. The composition of the work has an arched construction that connects two spaces of action – the “real” one and the “parable” one. Stetsenko’s “The Three Hermits” proves that with the simplicity of the typological features of the opera genre for children-performers (relatively small length, piano accompaniment, the range of vocal parts that corresponds to the age of the performers) it is capable of embodying deep ideas, wisdom of a parable, stable characters, to involve children to the spiritual and religious experience of the past and eternal moral truths. Conclusions. Thanks to the practical experience of Ye. Karpenko and P. Stetsenko, their collaboration with real children’s groups (in particular, the Children Music Theater “Dzvinochok” in Sumy, Ukraine, and the choir of Westminster Presbyterian Church, Alexandria, Virginia, USA) operas created by them meet the capabilities and needs of young performers: parts have the appropriate for children’s voice range; the tunes are simple and easy to remember; the action develops dynamically, there are no stretched conversation scenes; there are a sufficient number of actors; the duration of the works is approximately 30–35 minutes. Thus, these two operas for children-performers are a clear result of the fruitful collaboration between children’s groups and choir conductors who have the composer vocation.