conducting research on the subject and by regularly updating Finnish confirmation curriculum. This is seen at a practical level, for example, by taking social media into consideration as a part of Finnish confirmation programme. Concurrently, the aim of obtaining a sense of community in a confirmation group
Jos de Kock
a questionnaire study in an article entitled Finnish confirmands’ social media use and experience of the sense of community—how they are reflected in confirmands’ community perceptions about their parish . This article approaches the subject of confirmation preparation, taking into consideration
Responding to Andrew Root’s Faith Formation in a Secular Age
David F. White
distinguishes the pre-modern and modern age not in terms of different beliefs, but as inhabiting radically different conditions for belief. For example, in the pre-modern world, the self was experienced as porous, subject to the atmospheric magical and spiritual mystery afoot in the cosmos. On the other hand
Martin Luther’s Theology of Children and Adolescence
histories and adult viewpoints in mind when reading Luther’s writings on childhood and youth, as he too was an adult writing about children from a particular social context in Germany. Some scholars feel that the sources available about children during this period are so problematic that the subject cannot
This paper traces the development of Christian education in Lebanon and its various influences on society. Christian education is closely related to socio-political circumstances in this country and is both a reflection of its many phases and a reaction to it. Due to the Ottoman Empire’s millet system, religious education started with and continued as the responsibility of the separate religious communities. Since the late eighteenth century, Western Jesuit and later Anglo-American Protestant missions added more layers and complexities to Christian education. Despite all their merits and the richness they brought, the various missions unknowingly loaded the subject of Christian education with spiritual, cultural, and political stress. In turn, the political developments of the twentieth century culminating in the long civil war, splintered the religious communities and affected their way of teaching religion. Post-war Lebanon still carries within it the legacies of the Ottoman Empire, the fingerprint of Western missionaries, the prejudices of Arab nationalism, and the bitter memories of a war tainted with religious differences.
Edited by Eva Alcón Soler and Maria-Pilar Safont-Jordà
The subject of burn-out has received a great deal of popular and academic attention, as the issue is a common problem and experience in both the United States and European Union context. This paper, after a representative literature review, presents and analyzes findings about burnout among youth workers. In Fall 2006 a survey on youth ministry burn out was conducted by the author in the United States, with an N of 155. The identical survey was conducted in 2008 among youth workers in the European Union, with an eventual N of 98. This research will be of interest not only to youth ministry practitioners, but those who teach youth workers as well.
sources critically, Abdel Gawad seeks to either de-radicalise them or prevent their radicalisation. Hicham Abdel Gawad has written a worthwhile and instructive book on an increasingly relevant subject matter. The book encourages all religious youth workers to approach their ministry with a combination
Encountering the Stranger as a Hermeneutical and Spiritual Exercise
context; and students’ religious development can be seen as hermeneutics of an active subject. 6 The religious educator is a hermeneutic juggler, balancing these threefold hermeneutics in his didactics in order to foster the students’ search for meaning and to support their personal construction of a