Teaching both who and whose we are: Honoring Individuality and Connection

W artykule zreferowano poglądy na chrześcijaństwo prezentowane przez dwóch intelektualnych przywódców dwudziestowiecznego leseferyzmu: Ludwiga von Misesa i Franka H. Knighta. Pierwszy był odnowicielem i przywódcą austriackiej tradycji w ekonomii, drugi jest uważany za współzałożyciela szkoły z Chicago, obaj w większym stopniu niż uczonymi byli ideologami społecznymi. Mimo odmienności tradycji, na które się powoływali, i środowiska, w którym działali, mieli oni wysoce zbieżne poglądy na tradycję chrześcijańską. Obaj potępiali ją za preferowanie kwietyzmu i ascetyzmu, czemu przeciwstawiali liberalny aktywizm, który uznawali za fundament nowoczesnego społeczeństwa. Sądzili, że żywiołowa działalność ludzka prowadzi do powstawania racjonalnego porządku (Mises) lub też stałej ewolucji ku wyższym formom życia społecznego (Knight). Chrześcijański ideał miłości bliźniego postrzegali jako pozbawiony praktycznego znaczenia, przez co niweczący praktyczną etykę społeczną. Domniemany kwietyzm chrześcijaństwa uznawali za fundamentalnie sprzeczny z systemem wolnorynkowym, co prowadziło do wniosku o niemożliwości współistnienia chrześcijaństwa i kapitalizmu. Wydaje się, że taka postawa jest nieuniknioną konsekwencją przyjęcia prymatu instrumentalnego rozumu nad każdym systemem wartości absolutnych - leseferyzmu nie można pogodzić z tradycją chrześcijańską.

Books reviewed in this article: Christ in Christian Tradition. Volume Two, Part Two: The Church of Constantinople in the Sixrh Centuty. By Aloys Grillmeier. Christ in Christian Tradition, Volume Two, Part Four: The Church of Alexandria with Nubia and Ethiopia after 451. By Aloys Grillmeier. The Darkness of God: Negativity in Christian Mysticism. By Denys Turner. Hail Mary? The Struggle for Ultimate Womanhood in Catholicism. By Maurice Hamington. Christian Doctrine in the Light of Michael Polanyi's Theory of Personal Knowledge (Toronto Studies in Theology, no 66). By Joan Crewdson. Nonfoundationalism (Guides to Theological Inquiry). By John E. Thiel. Sacramenta: Bibliographia Internationalis. Compiled by Maksimilijan Žitnik. Critical Perspectives on Christian Education. Edited by Jeff Astley and Leslie Francis. After All: Religion Without Alienation. By Don Cupitt. The Last Philosophy. By Don Cupitt. The Christian God. By Richard Swinburne. Die Religionswissenschaft und das Christentum: Eine historische Untersuchung über das Verhältnis von Religionswissenschaft und Theologie (Studies in the History of Religions 61). By Sigurd Hjelde. John Duns Scotus: Contingency and Freedom, Lectura I, 39. Edited by A. Vos Jaczn, H. Veldhuis, A. H. Looman‐Graaskamp, E. Dekker and N. W. den Bok. Aquinas: Selected Philosophical Writings. Edited by T. McDermott. St Thomas Aquinas: Teacher of Truth. By Francis Selman. Aquinas' Five Arguments in the ‘Summa Theologiae’ la, 2, 3. By Lubor Velecky. Almighty God: A Study of the Doctrine of Divine Omnipotence, By Gijsbert Van Den Brink. God. Passibility and Corporeality. By Marcel Sarot. An Introduction to the Philosophy of Religion (Introducing Philosophy 1). By B. R. Tilghman. Ancient Greek Philosophy: Its Development and Relevance to Our Time. By Robert C. Trundle, Jr. Taking Life Seriously: A Study of the Argument of the ‘Nicomachean Ethics’. By Francis Sparshott. Feminist Interpretations of Plato (Re‐Reading the Canon). Edited by Nancy Tuana. In Spite of Plato: A Feminist Rewriting of Ancient Philosophy. By Adriana Cavarero. The War Lover: A Study of Plato's ‘Republic’. By Leon Harold Craig. Plotinus. By Lloyd P. Gerson. Al‐Farabi and His School, by Ian Richard Netton. The Age of German Idealism (Routledge History of Philosophy 6). Edited by Robert C. Solomon and Kathleen M. Higgins. ‘Fear and Trembling’ and ‘Repetition’ Edited by Robert L. Perkins. The Fear, the Trembling, and the Fire: Kierkegaard and Hasidic Masters on the Binding of Isaac. By Jerome I. Gellman. Kierkegaard and Modern Continental Philosophy. By Michael Weston. ‘The Letter on Apologetics’ and ‘History and Dogma’. By Maurice Blondel, texts presented and translated by Alexander Dru and Illtyd Trethowan. Being and My Being: Gabriel Marcel's Metaphysics of Incarnation. By Joseph Konickal. GenEthics: Technological Intervention in Human Reproduction as a Philosophical Problem. By Kurt Bayertz. Clinical Bioethics: Theory and Practice in Medical‐Ethical Decision Making. By James F. Drane. Ecotheology: Voices from South and North. Edited by David G. Hallman. Ecology, Policy and Politics: Human Well‐being and the Natural World (Environmental Philosophies). By John O'Neill. Emotion and Spirit: Questioning the Claims of Psychoanalysis and Religion. By Neville Symington. The Psychology of Religious Knowing. By Fraser Watts and Mark Williams. Counseling and Psychotherapy of Religious Clients: A Developmental Approach. By Vicky Genia. The Puzzle of Ethics. By Peter Vardy and Paul Grosch. Power and Christian Ethics. James P. Mackey. Knightly Piety and the Lay Response to the First Crusade: The Limousin and Gascony c.970‐c.1130. By Marcus Bull. The Envy of Angels: Cathedral Schools and Social Ideals in Medieval Europe, 950–1200. By C. Stephen Jaeger. Religion and Society in Russia: The Sixteenth and Seventeenth Centuries. By Paul Bushkovitch. Confession and Community in Seventeenth‐Century France. Catholic and Protestant Coexistence in Aquitaine. By Gregory Hanlon. The Devil's Dominion: Magic and Religion in Early New England. By Richard Godbeer. ‘No Religion Higher than Truth’: A History of the Theosophical Movement in Russia. By Maria Carlson. The Jesuit Myth. Conspiracy Theory and Politics in Nineteenth‐Century France. By Geoffrey Cubitt. Critics on Trial: An Introduction to the Catholic Modernist Crisis. By Marvin R. O'Connell. Religion and Democracy in Latin America. Edited by William H. Swatos. A Tale of Two Missions. By Michael Goulder. Studying John: Approaches to the Fourth Gospel. By John Ashton. The Epistle of Barnabas: Outlook and Background (Wissenschaftliche Untersuchungen zum Neuen Testament 2/64). By James Carleton Paget.

For those in contemporary society who believe in an afterlife, there are a number of views available. The most common may be based on belief in an immortal soul. However, the early Christian account was, instead, bodily resurrection. As Christianity moved throughout the Mediterranean world, apologists and theologians adapted their teaching on human nature and the afterlife to Greek and Roman philosophies. By the time of Augustine (d. 430), the doctrines of body-soul dualism and immortality of the soul were firmly entrenched in Christian teaching. The incorporation of the concept of an immortal soul into Christian accounts of life after death produced a hybrid account. The body dies, the soul (at least of those who were to be saved) travels to heaven. At the end of history, there would be a general resurrection, and the souls would be reunited with their bodies, although the bodies would be in a transformed, indestructible state. This hybrid account of life after death went largely uncontested until the twentieth century. In this essay, I describe this history and argue for a return to the early Christian view of humans as a unity, not a duality, and for belief in resurrection of the body as the appropriate expectation for eternal life. This would not only be truer to Christian sources, but, valuable, I believe, in focusing Christian attention on the need to care for the environment.

The New Prophetic Churches is a religion in the mix, demonstrated by their points of contact with classical Pentecostalism, the prosperity gospel, African independent churches, and African traditional religion. New Prophetic Churches have points of contact with classical Pentecostalism with reference to the doctrine of baptism in the Holy Spirit and speaking in tongues. They are also influenced by the African traditional religions with reference to their connection with the spirit world. In addition, they have points of contact with the African independent churches concerning the use of healing and deliverance products. Furthermore, they have points of contact with the prosperity gospel in teaching the message of material blessing. The original form of these influences is presented in this article as opium religion, whereas the corrupted form of these influences is presented as opioid forms of religion. The latter refers to a somewhat dangerous mix of religious teachings, advocated by self-appointed spiritual leaders within the New Prophetic Churches. These spiritual leaders have concocted this mixture contrary to the original purpose of such teachings with the intention to satisfy their commercial desires to the detriment of the spiritual wellbeing of their followers and the sa-credness of religious teachings, particularly Christian teachings. Relying on a literary analysis, this article challenges the religious teachings of opioid religions that undermine the original good intentions with which these teachings are mixed. It suggests that any religious teaching in the Christian tradition should be consistent with the eternal purpose of God's mission, identity in Christ, and the fundamental tenets of the Christian tradition. There are neo-Pentecostal churches that are consistent with the mission of God, bringing solutions to various challenges in Africa. However, the focus here is on the New Prophetic Churches that have transited from the opium of religion to religion as opioids.

Kim Il-yeop is considered to have been a pioneering female writer in the history of modern Korean women’s literature, beginning in the 1920s; she was Korea’s first female editor and publisher of a magazine for women, Sinnyeoja. She was one of the first generation of Korean “new women” and “modern female writers.” More importantly, however, Kim Il-yeop had a close relationship with Protestant Christianity and was at one time in her life a devout Christian. This paper investigates what in fact Christianity meant to Kim Il-yeop in her own life, in other words, how exactly she understood the Christian religion and in what ways she experienced and practiced it. Christianity shaped the landscape of her childhood, which included a Christian home, a Christian education, and her father’s embodiment of a fine Christian character as a pastor. Concerning her personality in her childhood, Kim Il-yeop herself attributed her fine and optimistic character to her Christian faith. On the other hand, however, she characterized Christianity as a religion of “repressive ideas” whose doctrines operated as a moral force that compelled strict self-regulation. More importantly, Kim Il-yeop understood herself through her identity as a pastor’s daughter and according to the expectations of her father. She experienced and understood Christianity and the true Christian life through her father. Her father’s influence on her derived primarily from the lessons she learned in observing his sincere religious life, rather than Christian doctrine. Kim Il-yeop understood the lessons of his Christian life more broadly and practiced them in her religious life after she became a Buddhist monk. Later on in life, Kim Il-yeop began to present a growing skepticism about Christianity, and this resulted in the weakening and final rejection of her Christian faith. She ultimately repudiated all the beliefs and claims she had accepted before. The motivation behind her repudiation of Christianity was the fact that she was interested in “free love” and even enjoyed romantic relationships during her youth. Indeed, her life as a new woman went against strict and conservative Christian norms and ethics. Kim Il-yeop’s repudiation of Christianity was in a broader sense related to the traditional and patriarchal Christian churches of Korean Christianity at that time. For her, Christianity itself never became a real power and source of energy with which she could handle the reality and difficulty of life, and in the end, she failed to save her faith.

This paper centres on the contentions between the use of African Traditional medicine and convoluted beliefs among some Christianity groups. It is argued that most Pentecostal churches in Africa vilify African cultural practices and deter their converts from using African traditional medicine. Feelings of disgrace and trepidation when asked about traditional healing frequently make it difficult, particularly for the individuals who have become Christians and have acknowledged western medicine, to reveal their insight into non-western treatments. Against this backdrop, the primary aim of this paper is to unveil the conflict between Christianity and the use of African traditional medicine. The broad aim is to create a platform for a conjectural dialogue towards appreciation for a ‘new world order’ that necessitates an integration of African Traditional Religion and Christianity through adopting a comprehension of cultural differences. The paper draws in the existing scholarly literature on the contention that Pentecostalism do not acclimatize with cultural practices of the African indigenous people preceding persuading them about switching to God who is introduced in the Bible. It has been established that as per the Bible and Christian teachings, the use of traditional medicine is a cursed thing. The authors recommend a confrontation of the healing crisis in Africa through fostering cordial cooperation and of biomedicine, African traditional practitioners and Christian groups.

Character education is important within the Christian tradition but tends to be viewed with suspicion by educators who privilege autonomy as the aim of a liberal education. Equally, Christians may have concerns that character education places too great an emphasis upon good works rather than God’s grace. This article reasons that character education need not be indoctrinatory, in the pejorative sense, on the one hand nor conflated with Christianity on the other. It shows that Christian‐ethos schools can promote the autonomy of their students in matters of religion while also providing character education that enables them to choose well. Research from a case study of character education in a school with a Christian ethos is drawn upon to illustrate the capacity such schools have for sharing values while disagreeing about their sources. This is seen as an important feature of character education that is critical and also fosters a tolerant, respectful and inclusive school and society. It is suggested that acknowledging this complexity demonstrates an appreciation of the value of the Christian tradition in character education and within schooling. It also clearly distinguishes between being a Christian and being of good character.

This paper inquires into the situation of small children during the Hellenistic-Roman era, including NT texts and later Christian writings in the first two or three centuries. There was an early form of ‘Christian education’, and probably, children of baptized parents belonged to the Christian communities. In 1 Cor 7.14, Paul indirectly argues in favour of a ‘Christian influence’ on the ‘holy children’ by the ‘believing’ father or mother. In Eph 6.4, the author, speaking about παιδϵία καὶ νουθϵσία κυρίου, argues that in a Christian household children should have instruction in the Christian faith. The question of the baptism of small children might be answered by the interpretation of 1 Cor 1.14–16, where Paul precisely distinguishes between baptism of individuals (1.14) and baptism of the ‘house of Stephanas’. Mark 10.13–16 is a mirror of a discussion between those who ‘rebuke’ people for bringing children to Jesus, and Jesus himself who interprets their action as a ‘prevention’, thus escalating the conflict to a fundamental one, which probably refers to the question of baptism of children. During the last century, we have learned (again?) to see childhood not only as a transitional period of human life but one to be protected by society. Possibly similar ideas existed during the times when our texts were written.

Artificial intelligence (AI) is one of the most influential and rapidly developing phenomena of our time. New fields of study are being created at universities, and managers are constantly introducing new AI solutions for business management, marketing, and advertising new products. Unfortunately, AI is also used to promote dangerous political parties and ideologies. The research problem that is the focus of this work is expressed in the following question: How does the symbiotic relationship between artificial and natural intelligence manifest across three dimensions of human experience—philosophical understanding, educational practice, and pastoral care—and what hermeneutical, phenomenological, and critical realist insights can illuminate both the promises and perils of this emerging co-evolution? In order to address this issue, an interdisciplinary research team was established. This team comprised a philosopher, an educator, and a pastoral theologian. This study is grounded in a critical–hermeneutic meta-analysis of the existing literature, ecclesial documents, and empirical investigations on AI. The results of scientific research allow for a broader insight into the impact of AI on humans and on personal relationships in Christian communities. The authors are concerned not only with providing an in-depth understanding of the issue but also with taking into account the ecumenical perspective of religious, social, and cultural education of contemporary Christians. Our analysis reveals that cultivating a healthy symbiosis between artificial and natural intelligence requires specific competencies and ethical frameworks. We therefore conclude with practical recommendations for Christian formation that neither uncritically embrace nor fearfully reject AI, but rather foster wise discernment for navigating this unprecedented co-evolutionary moment in human history.

This thesis, linked to the “History and Historiography of Education” research line of the Postgraduate Program in Education at the Federal University of Uberlândia (UFU), investigates Ruy de Ayres Bello's contributions to education, especially in the context of Catholic ideology. It explores the defense of a finalist, spiritual and supernatural education in his works aimed at training primary teachers. The analysis based on the trajectory of his life, moral and professional formation influenced his pedagogical ideas and his adherence to Catholicism. Thus, the research problem was based on the following question: Did Ruy de Ayres Bello defend a finalist, spiritual and supernatural education in his works aimed at training primary teachers? Ruy de Ayres Bello was born in 1904 and died in 1997. He was an educator from Pernambuco who participated directly in educational and political spaces. He was always linked to the trinomial: Catholic faith, intellectuals and education. The research used a variety of sources, including legislation, newspapers, memoirs, encyclicals and didactic works, to understand his convictions and militant Catholic identity over time. Based on the contributions of authors such as Prost (2008), Goldmann (1967), Saviani (2011), Certeau (1982), Ginzburg (1987), Chartier (2012), Choppin (2004), Magalhães (2021), among others, the theoretical-methodological procedures that underpinned the critical analysis of the sources obtained through bibliographical and documentary research were developed. The time frame was divided into two periods, 1904-1990, covering his birth and death, and 1940-1980, marked by his main publications. The research highlights the thematic versatility of his writings and his Christian worldview. Ruy Bello is seen as a Catholic intellectual, a writer of manuals, whose works circulated nationally and were widely used in primary teacher training courses. Although he had no formal schooling, his interpersonal skills enabled him to form publishing partnerships, including with foreign authors. His works, which reflect a traditional Christian vision, were valued for preserving the values of Christian society in the midst of social and educational changes, particularly after the Scholastic movement. The basis of his writing reflects the Thomist discourse, in the link between faith and human reason, and he attributes the essence of true pedagogy to God. Education is conceived as an essential, conscious and voluntary human act, in line with Catholic principles and Thomist thought. In short, the research examines Ruy de Ayres Bello's legacy as a conservative Catholic educator whose contributions profoundly influenced teacher training and education in Brazil, keeping the Christian worldview alive in the midst of educational and social changes. Ruy de Ayres Bello defended his convictions and his militant Catholic identity in all the organizations he joined. Keywords: Ruy de Ayres Bello; school textbooks; Catholic Church; Christian education.

SUMMARY: Aim: The primary aim of this article is to examine the social and spiritual roles of widows' associations in the Christian tradition, highlighting their evolution from antiquity to the modern era. The study also explores how contemporary organizations, such as the Modern Widows Club and Mother’s Union, respond to challenges such as globalization, secularization, and emotional crises while upholding Christian values. Methods: The study employs a comparative analysis of historical and modern literature, alongside the examination of organizational practices. Particular attention is given to the interpretation of biblical texts and the activities of contemporary associations that serve widows in faith-based communities. Results: The analysis demonstrates that contemporary widows' associations draw inspiration from historical practices while adopting innovative approaches to address present-day challenges. These organizations maintain their spiritual and charitable missions, illustrating the adaptability of Christian values to the evolving needs of society. Conclusion: The findings highlight the enduring relevance of Christian values in the work of widows’ associations. These organizations not only preserve their historical roles but also serve as active agents of social and spiritual change in modern contexts, emphasizing the leadership and active participation of widows in faith-based communities. Originality: This article offers a unique perspective by integrating historical analysis with an exploration of contemporary practices, showcasing the dynamic roles of widows in the Christian tradition. It underscores their continued importance as spiritual leaders and contributors to community resilience and growth. Keywords: Alexandrian diaspora, Christian community, history of Christianity, widows, Christian associations.

Building on the work of John Hull on adult Christian education, this chapter reflects on the educational themes of critical openness, learning, and teaching, together with the virtues of humility, hospitality, and friendliness, so as to explore some of the problems and possibilities of ecumenical learning between local Christian communities. It draws on the author’s study of the literature on Christian education, and his empirical and theoretical research on the ordinary (in the sense of non-specialist and non-academic) theology of the majority of Christians, who are formed in Christ through their everyday lives, loves, and worship.

Anger was a topic of significant reflection in antiquity, and it was taken up in new ways in early Christianity. As contemporary historians explore the myriad ways in which emotions were not only described but also presented, scripted, and made normative in historical sources, greater clarity is needed to understand the ways in which institutions were involved in shaping emotions. This essay argues that Augustine of Hippo's catechetical instruction on the Lord's Prayer constituted a critical institution for the transposition of classical discourses on anger and its healing into Christian education. Augustine understood the catechumenate itself as an institution for teaching patience and forbearance as antidotes to anger, and in these settings, he provided a variety of cognitive and spiritual exercises for diagnosing and treating anger. By articulating baptismal education as an emotion-shaping institution, we can better appreciate the ways in which Christian communities developed and expanded the inherited institutions of antiquity for ordering the emotions. In addition, such reflection allows us to evaluate the subtle interplays between emotions as felt subjective experiences and as reflective of social organizations that instilled and prescribed emotional norms.

Traditional Africans teach ubuntu principles of communality, mutual respect, caring and so forth, but they do not walk the talk with regard to the treatment of widows. In the footsteps of Jesus of Nazareth, Christian communities preach unconditional love, especially for the poor, marginalised and vulnerable. Implementation is, however, grossly lacking in respect of the treatment of widows. There is thus an apparent deliberate uncaring, disrespectful, discriminatory, impolite and unjust treatment of widows in African communities in spite of the ubuntu values and Christian teaching that emphasise love and caring, especially towards the grieving and thus vulnerable widows. Widows seem to be neglected and even oppressed in our time. The aim of this research is to critically examine African traditional widowhood rites and practices with special reference to the comfort or pain to which they subject African widows. The research further aims to examine the behaviour of some African Christians belonging to three congregations of one mainline church to determine whether their treatment of widows resonates with Jesus’ teaching regarding the requisite care of widows. The issue of widowhood in Africa, in terms of the apparent plight of these bereaved and grieving women, needs to be urgently addressed for change in the 21st century. A critical literature study of relevant sources and a newspaper article will be used for this research. My personal experiences and continuing observation as an insider will also inform the research in useful ways.

This research examines environmental ethics in Christian theology, highlighting human responsibility towards God's creation. In the modern era, the ecological damage caused by human activities has become a serious concern related to the moral obligations outlined in the Bible, which states that humans are entrusted to manage and care for creation, even though this practice is often neglected. This article is compiled using qualitative methods through a literature review approach. The aim is to explore how Christian teachings can integrate environmental awareness into the daily lives of believers. The research findings indicate that a deep understanding of creation and human responsibility as stewards can lead to collective action for environmental sustainability. This research is expected to be a source of inspiration for the Christian community to actively contribute to preserving creation for the well-being of future generations. Therefore, environmental ethics is not just a moral issue, but also an integral part of faith that must be manifested in tangible actions.