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Journal articles on the topic 'Christian education'

To see the other types of publications on this topic, follow the link: Christian education.

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Mau, Marthen. "Christian education and political education for Christians in Indonesia." Jurnal Pendidikan Agama Kristen (JUPAK) 3, no. 2 (June 29, 2023): 17–34. http://dx.doi.org/10.52489/jupak.v3i2.144.

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The problem that usually occurs is that some political people consider it dirty, unclean, unclean, evil, and sinful, but that opinion is not true. Usually, unscrupulous politicians who abuse their authority in politics for the benefit of themselves, their families, and groups, thus ignoring the public interest. Therefore, the purpose of this research is to encourage Christian educators to teach Christian education and political education for the benefit of the general public; as well as to open the horizons of thinking for Christians and the public as a whole. This paper uses qualitative methods through literature studies to produce an understanding of Christian and political education correctly so that it can make everyone happy. So, the results found are that if Christian educators are increasingly loyal to teaching Christian education and political education in the right way, then everyone who is taught will continue to do the right thing too.

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Choi, Bongdoh. "A Study on Praxis Education for Culturalization In Christian Education." Korean Society of Culture and Convergence 45, no. 6 (June 30, 2023): 683–93. http://dx.doi.org/10.33645/cnc.2023.06.45.06.683.

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The aims of this study was for today's existing value system and social order are changing due to multi-dimensional religions and cultures in the multi-cultural era, and a new paradigm of Christian education is required due to these changes. To address this demand, this study looked at the relationship between church and culture in a cross-cultural way in Christian education. The right Christian faith can be established only in a responsible relationship with the reality that Christians are in, and it can never be achieved in the pursuit of personal godliness away from reality. This researcher suggested Praxis education that values community culture through the culturalization of Christianity, Praxis education that values the culture of service, and Praxis education that values the culture of Shalom as Praxis education methods for the culturalization of Christian education. The subject of this kind of Praxis education is a relationship in which the instructor teaches the learner and the learner teaches the instructor, rather than demanding responsibility only from the instructor. This means that all members of the community become instructors and learners, teaching, learning, and growing together. Therefore, this study aims to help Christians become members of the kingdom of God who can think, discriminate, and respond with a sense of responsibility to social, political, and economic issues in daily life from a Christian perspective.

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Miller, Matthew R., and JohnMark Bennett Beazley. "Christian Spiritual Formation in the Classical School." Journal of Spiritual Formation and Soul Care 11, no. 2 (November 2018): 230–40. http://dx.doi.org/10.1177/1939790918796834.

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Classical Christian education has ancient roots in the Christian church. In recent days, Christians have attempted to recover this classical tradition. Many cite the intellectual rigor vis-à-vis public schools as the reason for choosing classical Christian education. However, intellectual rigor is only one part of the classical tradition. More importantly, classical Christian education seeks to develop morally upright Christians. This education forms the character of Christians so that they may live faithfully in the world. This article describes how classical Christian education works at Highlands Latin School in Louisville, KY. Specifically, the implementation of the classical curriculum in middle school Latin and Greek courses is addressed with an eye toward spiritual/moral formation.

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Biaf, Raymon Imanuel, and Ezra Tari. "Peran Guru Pendidikan Agama Kristen Dalam Mengembangkan Kepedulian Ekologi Pada Generasi Muda Kristen." Scholars 2, no. 1 (June 29, 2024): 57–68. http://dx.doi.org/10.31959/js.v2i1.2377.

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the increasingly alarming ecological crisis demands efforts to build awareness and concern for the environment, especially among the younger generation of Christians. This study aims to determine the role of Christian Religious Education teachers in shaping a generation of Christians who care about the ecological crisis. Using a qualitative approach with descriptive methods, data collection was conducted through interviews, observations, and filling out questionnaires. The results showed that Christian Religious Education teachers have an important role in shaping a Christian generation that cares about the ecological crisis, which is realized through (a) Integration of ecological material in Christian Religious Education learning, such as the concept of creation, stewardship, and human responsibility towards nature (b) Exemplary teachers in behaving environmentally friendly and educating students to care about the environment (c) Development of environmental awareness-based activities and cleaning activities in the school environment and its surroundings. This study suggests that Christian Religious Education teachers should consistently integrate ecological issues in learning and provide examples of environmentally friendly behavior, as well as develop extracurricular programs that can foster environmental awareness in the Christian generation. The findings of this study confirm the significant contribution of Christian Religious Education teachers in developing ecological awareness in the younger generation of Christians. Keywords: Christian Religious Education Teacher; Christian Generation; Ecology

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Olusola Fasipe (Ph.D), Emmanuel. "ADULT CHRISTIAN EDUCATION: A TRAINING OF KINGDOM WORKERS." International Journal of Advanced Research 9, no. 04 (April 30, 2021): 246–54. http://dx.doi.org/10.21474/ijar01/12680.

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Christian adult learners are to be trained to demonstrate Christlikenessand become agents of change in the society where there is the decadence of morality and godliness. Sadly, many Christian institutions that engage in adult education are not preparing their students to function as agents of change in a corrupt society. Instead, most Christian institutions have concentrated on the development of adult learners both intellectually and theologically. The purpose of adult Christian education is to train workers for the kingdom of Christ. Upon completing their training, adult Christians are to be sent to the world as transformation and development agents. They are to engage in good moral conduct as the redeeming salt and light of the world and respond to violence and injustice in society. Therefore, adult learners teachers should be aware that adult Christians teaching and training should not focus mainly on training intellectuals but must also include moral education and spirituality.

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Estep, James Riley. "Philosophers, Scribes, Rhetors … and Paul? The Educational Background of the New Testament." Christian Education Journal: Research on Educational Ministry 2, no. 1 (May 2005): 30–47. http://dx.doi.org/10.1177/073989130500200102.

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Of increasing interest to New Testament scholars is the educational background of Paul and the early Christians. As evangelical educators, such studies also engage our understanding of the Biblical and historical basis of Christian education. This article endeavors to ascertain the early Christian community's, and particularly Paul's, assessment of education in first-century A.D. Greco-Roman culture as one dimension of the interactions between the early Christian community and its culture. It will (1) provide a brief review of passages in the New Testament that reflect or interact with the educational community of the first-century A.D., (2) Conjecture Paul's assessment of education in Greco-Roman culture, with which early Christians interacted, (3) Itemize implications of Paul's opinion on Greco-Roman education for our understanding on the formation and history of Christian education, and finally (4) Address the need for further study of the subject.

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7

Cram, Ronald H. "CHRISTIAN EDUCATION IN THEOLOGICAL EDUCATION." Religious Education 87, no. 3 (June 1992): 331–36. http://dx.doi.org/10.1080/0034408920870302.

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Wilhelm, Gretchen M., and Michael W. Firmin. "Character Education: Christian Education Perspectives." Journal of Research on Christian Education 17, no. 2 (November 12, 2008): 182–98. http://dx.doi.org/10.1080/10656210802433384.

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9

Moore, Zoë Bennett. "Christian Education and Ministerial Education." British Journal of Theological Education 8, no. 1 (March 1996): 3–12. http://dx.doi.org/10.1080/1352741x.1996.11674064.

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Asrinia Susanti Riu. "Alkitab Sebagai Dasar Utama Guru PAK Dalam Mengajar." Sepakat : Jurnal Pastoral Kateketik 9, no. 1 (April 28, 2023): 61–72. http://dx.doi.org/10.58374/sepakat.v9i1.134.

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The Bible is the main source of knowledge for every believer, especially for children in education. However, there is a tendency that Christian education prioritizes an educational model that emphasizes humanitarian philosophy so that it tends to no longer make the Bible the main source of Christian education. In obtaining data for writing this article, the author used a qualitative method with a literature review approach. The Bible is a material that should be given to children or society. This means that the teaching of the Bible itself does not only talk about the formation of morality and spirituality, but can also give weight to the main source as Christian education. The Bible is used as the main basis for teaching Christian Education in churches and schools that have a Christian curriculum. This is because the Bible is considered a holy book that contains the basic teachings of Christianity and is the highest authority for Christians. Therefore, in teaching Christian Religious Education, a Christian Religious Education teacher is required to use the Bible as the main source in providing explanations and teaching about the teachings of Christianity.

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Julisa Rowe. "Storytelling As Imaginational Art In Christian Education." Conference Series 4, no. 2 (May 14, 2023): 132–42. http://dx.doi.org/10.34306/conferenceseries.v4i2.933.

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A few years ago, I went to see the play “The Christians” at a college in Portland, OR. Portland is, philosophically, an extremely liberal town. And the college doing the play is a very secular, liberal college reflection of that. I found it interesting that they were doing a play called “The Christians” and wanted to see what they were going to do to the Christian message, since there is a tendency for non-Christians to present Christians as narrow-minded, bigoted or even idiotic! The play takes place in a megachurch that has just paid off its debts, and the pastor declares there is no physical hell. The plot is a series of theological debates, debating the existence of a physical hell, what happens to good people who die without knowing Christ, church politics and money, etc. I sat for 1½ hours listening to genuine biblical debates. It was fascinating.

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12

Lawrence, Neal. "Designing Educational Organisation in a Christian Context." Journal of Education and Christian Belief 2, no. 2 (September 1998): 115–26. http://dx.doi.org/10.1177/205699719800200206.

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IS IT NECESSARY or even possible to design educational organisation after a distinctly Christian pattern? How Christian an organisation is surely depends on more than attaching the label ‘Christian’ or even the carrying out of a Christian mission. There is perhaps an unspoken assumption by Christians that when they organise to carry out a Christian purpose, they will inevitably do so in a Christian way. Ultimately, all Christian organisations have an educating agenda of some sort, ranging from formal school education to a multiplicity of other educating activities. But is a Christian oganisational framework innately present in the carrying out of a Christian educational purpose? This paper explores these issues through several metaphorical perspectives on organisations and seeks to identify some elements of a useable organisational framework for Christian schools.

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13

이정관. "Christian Education to Strengthen Healthy Christian Families." Journal of Christian Education in Korea ll, no. 44 (December 2015): 177–206. http://dx.doi.org/10.17968/jcek.2015..44.007.

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Angin, Yakub Hendrawan Perangin, and Tri Astuti Yeniretnowati Yeniretnowati. "DESKRIPSI STANDAR DAN GAYA HIDUP KEKRISTENAN SEBAGAI ARAH PENDIDIKAN AGAMA KRISTEN." Metanoia 3, no. 2 (March 30, 2022): 118–32. http://dx.doi.org/10.55962/metanoia.v3i2.51.

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Today many people profess to be Christians but their lives are still far from the andard of living and lifestyle modeled by Jesus. It is even more ironic that a similarm life as demonstrated and exemplified by Jesus is considered impossible to do while on this earth and not for Christians to practice today. This study uses a literature review method, namely by analyzing the concept of what is the standard of living and lifestyle that Christ modeled and wore as a framework for the concept of Christian standards and lifestyle as a direction for the development and Christian education. The results of this study show the concepts and implications for the direction of Christian Religious Education in producing and shaping Christians who imitate Jesus.

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Gea, Leniwan Darmawati. "Book Review." THEOLOGIA INSANI (Jurnal Theologia, Pendidikan, dan Misiologia Integratif) 3, no. 1 (January 30, 2024): 110–13. http://dx.doi.org/10.58700/theologiainsani.v3i1.63.

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The book "Philosophy of Christian Education: Laying the Foundations and Philosophy of Christian Education amidst the Challenges of World Philosophy" written by Khoe Yao Tung makes an important contribution to Christian Education, because the book aims to stimulate educators to think about issues of metaphysics, epistemology and axiology to develop a philosophy based on truth from a Christian perspective. This book is needed to equip educators to understand the importance of philosophy for Christian education, which has become increasingly unrecognized recently. To fulfill this, the author outlines several schools of thought in philosophy on an ongoing basis to bring the reader to a clear understanding of the historical path of its development. Of the philosophers referred to, most of them are not Christian thinkers. Nevertheless, the authors show that their thoughts are important for the purposes of critical analysis of Christian thinkers. The goal is that by understanding their thinking, Christians can understand unbiblical thought discourse and avoid it responsibly and of course with solid and quality arguments.

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Gobbo, Wilbert. "Christian Education, Quo Vadis?" Religions 14, no. 8 (July 28, 2023): 977. http://dx.doi.org/10.3390/rel14080977.

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Christian education is very important. It can help to bring a holistic liberation and development of people. A good education can be a key to a good life. Our reflection is on Christian education; quo vadis, meaning where are you going? Chapter one will be a general introduction. Chapter two will focus on a brief historical survey of Christian education. It will reflect, among others, on the way Christian education was brought to Africa from Europe. In some places, it was regarded as a colonial tool. The analysis of the state of Christian education will be in chapter three. It will, among other things, evaluate the merits and demerits of Christian education in Africa in its current form. Chapter four will focus on the future of Christian education in Africa. It will contain our suggestions to improve Christian education in Africa. It will provide some propositions not only on how to bring about the decolonisation of Christian education but also its Africanisation. There should be a deconstruction of colonial Christian education and the reconstruction of an Africanised Christian education. The suggestions will be associated with the contextualization, decontextualization, and recontextualization of Christian education in Africa. Through, inter alia, its proper Christian education, Africa should be able to “think globally but act locally”. The last chapter will be the general conclusion.

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Monasterio, Xavier O. "Camus' Meditation on the Christian Faith." Horizons 26, no. 2 (1999): 215–31. http://dx.doi.org/10.1017/s0360966900031923.

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AbstractAlbert Camus' initial visceral hostility to the Christian faith was submitted to the test by his personal acquaintance with Christians in the underground Resistance to the Nazis. As a result, though never tempted to become a Christian himself, Camus' appraisal of Christianity underwent a profound transformation. As the re-evaluation of his Christian faith, though exceptionally detailed and perceptive, found only novelistic form, it has not been the object of the careful critical analysis it richly deserves. The present article explores what may justly be called Camus' meditation on the Christian faith in The Plague.

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18

McCall, Jaison K. D. "The Double Consciousness of Blackness and Christianity: Towards a Biblical Intersectionality." Christian Education Journal: Research on Educational Ministry 16, no. 2 (July 26, 2019): 328–43. http://dx.doi.org/10.1177/0739891319847694.

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This research uniquely aims to introduce a biblical intersectionality approach and its usage in reconciling the double consciousness of the Black Christian. Related to Christian education, this research informs issues associated with Christian identity development and redemptive formation among black Christian students. The unique history of African Americans aids in Black Christians feeling a part of and apart from their faith. A biblical approach to intersectionality supports understanding the complexity of the lived experience.

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Galindo, Israel. "Methods of Christian Education toward Christian Spiritual Formation." Review & Expositor 98, no. 3 (August 2001): 411–29. http://dx.doi.org/10.1177/003463730109800307.

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20

Gurning, Lasmauli, and Maria Titik Windarti. "Christian Religious Education, Testimony, and Technology: A Holistic Approach to Christian Education." JURNAL KADESI 5, no. 2 (July 26, 2023): 99–108. http://dx.doi.org/10.54765/ejurnalkadesi.v5i2.69.

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This article discusses how technology and testimonies can be integrated into Christian religious education to create a holistic approach that builds character. Testimonies share personal stories about how faith impacts people's lives, while technology enables personalized and interactive learning experiences beyond traditional classrooms. This article emphasizes the importance of using testimonies in Christian education to connect faith with practical life situations. The holistic approach to Christian education aims to develop students comprehensively, including their physical, social, emotional, and spiritual aspects. Strategies and benefits for incorporating technology and testimonies are also discussed, along with approaches for implementing the holistic approach. In conclusion, integrating technology and testimonies in Christian education can improve students' understanding of Christian values and their practical application in everyday life.

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Goree, Kristen J., Linda S. Rieg, and Mary E. Hobus. "Why Christian Nursing Education?" Journal of Christian Nursing 38, no. 3 (July 2021): 148–51. http://dx.doi.org/10.1097/cnj.0000000000000841.

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Kay, Willaim K., and Fred Hughes. "CHRISTIAN LIGHT ON EDUCATION." Religious Education 80, no. 1 (January 1985): 51–63. http://dx.doi.org/10.1080/0034408850800106.

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Freathy, R. J. K. "Encyclopedia of Christian education." British Journal of Religious Education 39, no. 1 (November 2, 2016): 115–18. http://dx.doi.org/10.1080/01416200.2016.1250472.

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Heywood, David. "Christian Education as Enculturation." British Journal of Religious Education 10, no. 2 (March 1988): 65–71. http://dx.doi.org/10.1080/0141620880100202.

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Woodward, Alan. "Christian Education about Corruption." Journal of Christian Education os-37, no. 3 (September 1994): 27–36. http://dx.doi.org/10.1177/002196579403700304.

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NWOSU, CONSTANCE C. "Christian Education in Africa." Journal of Research on Christian Education 21, no. 1 (January 2012): 1–5. http://dx.doi.org/10.1080/10656219.2012.662400.

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Maitanmi, Stephen O. "Reflections on Christian Education." Journal of Research on Christian Education 28, no. 2 (May 4, 2019): 91–93. http://dx.doi.org/10.1080/10656219.2019.1649401.

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Hanesová, Dana. "Encyclopedia of Christian Education." International Journal of Christianity & Education 20, no. 2 (May 4, 2016): 158–61. http://dx.doi.org/10.1177/2056997116639944.

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McNair, Jeff, and Erik W. Carter. "Inclusive Christian Religious Education." Journal of Religion, Disability & Health 14, no. 2 (April 30, 2010): 111–12. http://dx.doi.org/10.1080/15228961003748370.

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Hulme, E. Eileen, David E. Groom, and Joseph M. Heltzel. "Reimagining Christian Higher Education." Christian Higher Education 15, no. 1-2 (January 2016): 95–105. http://dx.doi.org/10.1080/15363759.2016.1107348.

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Bong, Won Young. "Exploratory Study on Christian Education through Hybrid Education System in Christian Universities." Journal of the Korea Contents Association 14, no. 6 (June 28, 2014): 513–28. http://dx.doi.org/10.5392/jkca.2014.14.06.513.

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Mari, Giuseppe. "Christian education as humanistic education? Opportunity and challenge within the secularized culture." Forum Pedagogiczne 7, no. 2 (October 18, 2017): 267–78. http://dx.doi.org/10.21697/fp.2017.2.19.

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There is a strong and original relationship between Christian faith and Humanism, but it is necessary not to reduce the Christian education to Humanism. In fact, it was the Christian faith which gave birth to Humanism, not vice versa. It is necessary to put the distinction in order to avoid the reduction of the Christian education to the generic philanthropy. The Christian faith is, first of all, an encounter with Jesus, not only from the existential point of view, but also as a peculiar knowledge through Christ as God’s Word.

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Hermawan, Ahmad. "Islam and Christian Perspective Toward Global Religious Education in Indonesia." Al-Hayat: Journal of Islamic Education 6, no. 2 (December 15, 2022): 89. http://dx.doi.org/10.35723/ajie.v6i2.203.

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Globalization challenges Muslims and Christians in developing religious education in Indonesia. The problem of globalization has attacked the spiritual values of education. The output of religious teachings has recently shifted from the primary goal, namely the goal of education, because the education system is religiously oriented. Intolerance, corruption, human rights violations and all forms of moral decay that the Indonesian nation faces are manifestations of the minimal results of the cultivation of religious education in Indonesia. To fill this gap, this study tries to analyze and solve the problem of religious education from both an Islamic and a Christian perspective. The research used in this article is a discourse analysis method by comparing Islamic religious education and Christian religious education in Indonesia. Cooperation between the government and religious education is needed to develop religious education in Indonesia's global era. It requires integration between religious values and the positive values of globalization. Inter-religious and inter-religious dialogue must be included as part of religious education. Religious and educational institutions must be separated from commercialization, and cooperation between Christian and Islamic institutions. The Ministry of religious affairs as the higher authority in religious education, have to build mutual cooperation between the Islamic institution of religious education and the Christian Institution of religious education to support dialogue and sharing in term of harmonization.

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Buchanan, Michael T. "Teacher education: What Australian Christian schools need and what higher education delivers." International Journal of Christianity & Education 24, no. 1 (December 19, 2019): 96–107. http://dx.doi.org/10.1177/2056997119892642.

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The intersection between schools and the higher education institutions that prepare graduates for teaching in schools is driven by secular agendas. These agendas showcase knowledge transfer as a key indicator of effective learning and teaching. However, the preparation of graduate teachers for service in Christian schooling systems cannot be limited to an exclusive focus that places emphasis on knowledge transfer as a means to an end. Employers of teachers for Christian educational contexts, including Catholic education, desire teachers who are competent in their discipline area(s) and are able to draw confidently upon their Christian beliefs and values in a way that informs their professional work as educators. This article proposes that the intersection between higher education and schools needs to be navigated more effectively in the preparation of teachers for Christian schooling systems who are responsible for approximately one-third of the student population in Australia. The role of the teacher in Christian educational contexts is explored, drawing on practical theological insights into the teacher as Christian witness. Secular perspectives on effective teaching and learning in higher education teacher training courses are considered in the light of teacher preparation for Christian schooling systems. Approaches to teaching and providing opportunities for students to belong to a community in learning, as well as planning time for students to critically reflect on learning, are proposed as possible examples of how to help prepare teachers for service in Christian schooling systems.

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Cunningham, Jack R. "Book Review: Directing Christian Education: The Changing Role of the Christian Education Specialist." Review & Expositor 90, no. 3 (August 1993): 460–61. http://dx.doi.org/10.1177/003463739309000348.

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Mannoia, V. James. "Christian Higher Education: An Education that Liberates." Christian Higher Education 14, no. 1-2 (December 13, 2014): 89–107. http://dx.doi.org/10.1080/15363759.2015.975628.

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Pike, Mark A. "Transactional Reading as Spiritual Investment." Journal of Education and Christian Belief 11, no. 2 (September 2007): 83–94. http://dx.doi.org/10.1177/205699710701100207.

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THIS ARTICLE ADDRESSES how Christians can read wisely and well as citizens of both God's kingdom and an increasingly secular society. I suggest that focussing on reading as a transaction between reader and text rather than on the morality of texts or the maturity of readers can provide a biblical approach for Christian educators seeking to invest reading experiences with Christian faith. I also contend that reading is one of the ways Christians should invest in a secular society and that when readers sow their faith and invest their spiritual lives in their reading transactions, they can grow spiritually.

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Sandsmark, Signe. "Is Faith the Purpose of Christian Education?" Journal of Education and Christian Belief 1, no. 1 (March 1997): 25–32. http://dx.doi.org/10.1177/205699719700100105.

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FAITH IS THE overall purpose of everything we do as Christians, but education has a purpose in itself. Luther's model of the two governments is useful in thinking about the purpose of education. According to this, God governs his world through both his spiritual and his secular government. He has two purposes in what he does — both to save people and to make the world a good place to live. Education is primarily part of God's secular government, and its ultimate aim is the service of God by doing good to other people. Christian education, unlike liberal education, claims that there is basically only one good life, namely the service of God. It teaches pupils about God and his salvation, but it cannot create or maintain faith.

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Lee, Jeung-Gwan. "Christian Education for Marriage to Strengthen the Christian Family." Theology and Praxis 47 (November 30, 2015): 401–26. http://dx.doi.org/10.14387/jkspth.2015.47.401.

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Shin, Seung-Beom. "Suggestions for Christian Character Education from the Christian Perspective." Theology and Praxis 56 (September 30, 2017): 521–43. http://dx.doi.org/10.14387/jkspth.2017.56.521.

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Hill, Brian V. "Think-Tank for Christians in Education: The Ministry of the Journal of Christian Education." Journal of Christian Education os-55, no. 3 (December 2012): 11–20. http://dx.doi.org/10.1177/002196571205500303.

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Susanta, Yohanes Krismantyo. "Menuju Pendidikan Kristiani yang Bersahabat Di Tengah Heterogenitas Agama." Jurnal Teologi Cultivation 4, no. 2 (January 22, 2021): 56–69. http://dx.doi.org/10.46965/jtc.v4i2.325.

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The practice of religious education (including Christian religious education) carried out by religious institutions is considered to have contributed to national disunity. This is indicated by the attitude of feeling the most correct self, seeing other people who are different (in the context of religion) as a party that is more inferior so as to bring up the hierarchy (domination-subordination relations) that causes alienation (exclusion) of others. This paper aims to find a friendly form of Christian education in the context of religious heterogeneity. By utilizing the concept of friendship promoted by Jürgen Moltmann, this paper shows that friendship is not just relationships formed in the private sphere but is always conceived and practiced in the public sphere. In Christian Education that promotes friendship, Christians need to transcend borders, transcend church walls and work together with other religious communities for peace and justice.

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Beavis, Mary Ann. ""Pluck the rose but shun the thorns": The ancient school and Christian origins." Studies in Religion/Sciences Religieuses 29, no. 4 (December 2000): 411–23. http://dx.doi.org/10.1177/000842980002900402.

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Although early Christianity had a "scholastic" dimension at an early stage, the place of the Greco-Roman urban institution of the school in the lives of Christians and the role of education in the development and dissemination of Christianity has not received much attention in recent scholarship. This article revisits this topic, with special reference to the concept of "competition." Three conclusions result: Christian students and teachers typically resorted to pagan schools; the Greco-Roman school system provided Christians with education in grammar and rhetoric that they put to good use in undermining paganism; and, to some extent, the schools may have provided a forum for proselytizing on the part of some Christian teachers and pupils.

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Bruter, Annie. "AMALVI (Christian) (dir.). – Les Lieux de l’histoire." Histoire de l'éducation, no. 114 (May 1, 2007): 195–200. http://dx.doi.org/10.4000/histoire-education.1265.

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Chassagne, Serge. "HOTTIN (Christian). – Quand la Sorbonne était peinte." Histoire de l'éducation, no. 97 (January 1, 2003): 148–49. http://dx.doi.org/10.4000/histoire-education.378.

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Telaumbanua, Arozatulo, and Rikardo Dayanto Butarbutar. "Misi Pendidikan Agama Kristen Berbasis Digital di Tengah Masyarakat Plural." CHARISTHEO: Jurnal Teologi dan Pendidikan Agama Kristen 2, no. 1 (September 19, 2022): 86–99. http://dx.doi.org/10.54592/jct.v2i1.69.

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The mission of digital-based Christian education in a plural society has a significant impact. This is based on the use of digital by Christians in conveying God's Word through social media, such as Facebook and YouTube which is quite high. Mission through teaching digital-based Christian religious education is one of the mission strategies in a pluralistic society. The rapid development of technology is an opportunity for Christians to have a mission and convey the gospel through Christian education. In addition, online learning is also a place and opportunity for missionaries through teaching and Christian education materials that are delivered openly. The purpose of this research is to explain the mission of digital-based Christian religious education in a plural society and to find strategies and forms of digital-based Christian religious education mission in a plural society. In this study, the researcher used a qualitative research method with a library research approach. Based on the results of the analysis and literature research conducted, it can be stated that the mission of digital-based Christian education in a plural society is quite significant, the mission material is conveyed and has an influence, although it is not too exposed on a large scale among the wider community.AbstrakMisi pendidikan agama Kristen berbasis digital di tengah masyarakat plural memiliki pengaruh yang signifikan. Hal ini disebabkan jumlah penggunaan digital oleh orang masyarakat pada umumnya mayoritas termasuk orang Kristen baik facebook dan youtube. Selain itu, Indonesia merupakan masyarakat plural yang hidup dalam berbagai suku, ras, agama dan budaya. Salah satu strategi bermisi melalui pendidikan agama Kristen yakni dengan memanfaatkan perkembangan teknologi yang sangat pesat dengan melakukan postingan materi pembelajaran lewat media sosial dan disampaikan secara terbuka. Melihat situasi masyarakat plural yang saat ini sensitif terhadap misi yang disampaikan secara langsung, maka misi berbasis digital merupakan salah satu metode yang dapat digunakan oleh orang Kristen. Adapun tujuan penelitian ini adalah untuk menjelaskan misi pendidikan agama Kristen berbasis digital di tengah masyarakat plural dan menemukan strategi serta bentuk misi pendidikan agama Kristen berbasis digital di tengah masyarakat plural. Dalam penelitian ini, peneliti menggunakan metode penelitian kualitatif dengan pendekatan penelitian pustaka. Berdasarkan hasil analisis dan penelitian pustaka yang dilakukan, maka dapat dikemukakan bahwa misi pendidikan agama Kristen berbasis digital di tengah masyarakat plural cukup signifikan, materi misi tersampaikan dan memiliki pengaruh walaupun tidak terlalu terekspos secara besar-besaran dikalangan masyakarat luas. Kata Kunci: Misi, Pendidikan Kristen, Digital, Masyarakat, Plural

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ITO, Akihiro. "An Analysis of Bylaws of Christian School Corporations in Japan: The Impact of Christianity on Organizational Governance." Higher Education Governance and Policy 3, no. 2 (December 31, 2022): 120–32. http://dx.doi.org/10.55993/hegp.1217204.

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Keywords: bylaws; governance structure; Christian school corporations; university; Japan This study investigated the effects of Christianity-related (CR) words in bylaws on governance structures in Christian school corporations (CSCs) that established higher education institutions, such as private universities, in Japan. Governance structures in religious school corporations in Japan are characterized by the specific religion. Therefore, CR words in CSCs’ bylaws are powerful clues to identify the characteristics of their governance structures. This study examined the bylaws of three Protestant Christian CSCs in Japan: Tohoku Gakuin, Kwansei Gakuin, and Seinan Gakuin. The numbers and percentages of Christian directors, councilors, and auditors were also assessed. The results indicated that (1) Tohoku Gakuin and Kwansei Gakuin do not mention any Christian denominations, whereas Seinan Gakuin does; (2) Kwansei Gakuin does not have a Christian code for directors, whereas Tohoku Gakuin and Seinan Gakuin do; (3) all CSCs have a Christian code for councilors; (4) the lowest percentage of Christians on the board of directors is 54.5% for Tohoku Gakuin, 0% for Kwansei Gakuin, and 62.5% for Seinan Gakuin; (5) the lowest percentage of Christians on the board of councilors is 52.1% for Tohoku Gakuin, 15.4% for Kwansei Gakuin, and 54.3% for Seinan Gakuin; and (6) the lowest percentage of Christians among auditors is 0% for Tohoku Gakuin, 0% for Kwansei Gakuin, and 50% for Seinan Gakuin. Moreover, Kwansei Gakuin employs a governance system that suppresses director voting by Christian councilors, whereas, Christian councilors of Tohoku Gakuin and Seinan Gakuin encourage Christian director voting. Based on the findings, directions for further research are discussed.

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Sandsmark, Signe. "A Lutheran Perspective on Education." Journal of Education and Christian Belief 6, no. 2 (September 2002): 97–105. http://dx.doi.org/10.1177/205699710200600203.

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THIS PAPER GIVES an account of some aspects of Christian education that are emphasized in Lutheran thinking on education. One of these aspects is a focus on education for everybody, not only Christians, another is the place of paradox and polar structure both in the theology and in the educational thinking. Maybe the most important paradox in this context is what Luther called the model of the two governments. The paper also mentions human finitude as a strongly emphasized aspect, and finally there are some thoughts about how a Lutheran perspective influences the curriculum.

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Barnes, M. Elizabeth, Samantha A. Maas, Julie A. Roberts, and Sara E. Brownell. "Christianity as a Concealable Stigmatized Identity (CSI) among Biology Graduate Students." CBE—Life Sciences Education 20, no. 1 (March 2021): ar9. http://dx.doi.org/10.1187/cbe.20-09-0213.

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In interviews with Christian graduate students in biology using the concealable stigmatized identities framework, it was found that Christian graduate students perceive, anticipate, and experience stigma against Christians in the biology community.

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Abolade, Gabriel Oluwaseyi. "Humanism In Education Philosophy and Its Implication to Christian Education and Practice." Edumania-An International Multidisciplinary Journal 02, no. 01 (January 1, 2024): 290–300. http://dx.doi.org/10.59231/edumania/9032.

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Education philosophy plays a critical role in shaping educational practices and approaches. Humanism as philosophy has gained popularity recently, particularly in secular schools and institutions. However, its implications for Christian education and training are poorly understood, so in this paper, we will explore the critical tenets of Humanism in education and their implications for Christian educators and practitioners. This paper explores the concept of Humanism in education philosophy and its implications for Christian education and practice. Humanism in education philosophy is rooted in the belief that education should focus on the holistic development of individuals and place the individual at the centre of the learning process, emphasizing the development of human potential and fostering a well-rounded education. This approach focuses on critical thinking, creativity, and personal growth, empowering students to participate in their learning process actively. The implications of Humanism in education philosophy for Christian education and practice are significant, as they raise questions about the integration of faith and secular knowledge, the role of moral values, and the purpose of education within a Christian context.

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