It is true that the issue of interpretation constitutes one of the central cores from which the religious teaching procedure gains its reliability not only in reference to its starting points and preconditions, but also to its methodological procedure and the purposes it wishes to fulfil. This study aims to critically examine and address basic fundamental key-aspects on the relationship between the interpretation of religious texts and religious education from the eastern orthodox Christian point of view: 1) First aspect: Interpretation and religious instruction. 2) Second aspect: The elements of emotional and physical involvement in the process of the interpretation of religious texts. 3) Third Aspect: The main stages of interpretation. 4) Fourth Aspect:. The elements of religious instruction. 5) Fifth Aspect: The allegorical interpretative approach in the process of religious instruction.

Because of its uncompromising categoricalness, death is a subject that often causes an anxiety in a person and thus burdens his entire life on the earth. Christianity is a religion that preaches a marry annunciation – euangelion – which is God’s redeeming intervention that saves man from being enslaved by sin and death. Even though the Christian eschatology is essentially directed towards the reappearance of the Christ at the end of days and thereby related last judgement, there are some differences in the thought of individual Christian churches. These differences mostly appear in the concept of individual issues, related to the state of the deceased or his soul immediately after his death and in the interpretation of events, a person is subjected to until the last judgement. The protestant eschatology, significantly defined by the Luther’s doctrine of justification, categorically refuses the Catholic doctrine of purgatory, prayers for the dead (practiced by the Catholic and the Orthodox church) and any possibility of change in the state of the deceased. Since the Protestant church is pretty diverse, this paper shall focus on the Luther’s eschatological doctrine and thereby on the teaching of the Lutheran or Evangelical Church, which directly origins from the reformation and is most true to its founder’s teaching.

Objectives: The present study questioned the moral orientation between males and females. It was hypothesized that males will score high on justice and social exchange, whilst females high on care and kin reciprocity. High scores on justice and care were found in a respective continuum with social exchange and kin reciprocity.Design: A between-participant independent t-test design of differences was carried out to search for the moral orientation of males and females. The dependent variable (DV) was the scores participants rated on justice and social exchange, and care and kin reciprocity, whilst sex was the independent variable (IV).Method: Three moral vignettes were given to participants followed by questions/state-ments (Appendix C). Participants were asked to respond to those vignettes by using a Likert Scale scoring system rated 1 to 5.Results: The results have shown that males score high on justice and social exchange, whereas females high on care and kin reciprocity. Through the t-test were found significant differences between the sexes on moral reasoning orientations, and the hypothesis was supported.Conclusions: It was concluded that males demonstrate a just moral reasoning, whereas females a caring moral orientation. The continuum between justice and care with social exchange and kin reciprocity portrayed interpersonal relations in view to group dynamics as well as a maintenance of balance through cooperation

The discussion within philosophy regarding the extent to which our lives do or should conform to narrative form has become a polarizing one. Since the normative and ontological claims are often tightly intertwined, it is difficult to enter the discussion without aligning oneself with one pole or the other. Alternatively, views that seek to establish themselves in between these poles run the risk of seeming trivial. Galen Strawson contributed two influential articles to the field in an effort to disavow the academic community of an incredibly limited and dangerous type of Narrativity that occurs when life and story are conflated. These articles solidify the antinarrative pole of the debate, and can be interpreted as purely critical arguments intended to tear down the opposing pole. Using a close analysis of these two works alongside the work of Peter Goldie, I argue that this was not Strawson’s intent nor is it necessary to reject the narrative movement entirely in order to criticize a particular type of claim about the role of stories in human life.