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Journal articles on the topic 'Christian schools'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

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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Jarman, Andrea Loux. "Disability and Demonstrating Christian Commitment." Ecclesiastical Law Journal 16, no. 1 (December 13, 2013): 57–65. http://dx.doi.org/10.1017/s0956618x13000823.

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Community lies at the heart of both church and school life in the Church of England. In some areas, church communities are sustained by families who choose to attend a particular church based on the quality of the church school in its parish. Many Voluntary Aided Church of England schools (church schools) give priority admission to parents on the basis of faith in the oversubscription criteria of their admission arrangements. While the Church stresses inclusiveness in its recommendations regarding admissions policies to church schools, where a church school is very popular and oversubscribed arguably priority must be given to parents of the faith in the school's catchment area. Otherwise parishioner children whose families regularly attend church could fail to be admitted to their local church school because of competition for places.

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3

Budiyana, Hardi. "Peran Psikologi dalam Pendidikan Kristen di Sekolah Kristen." Jurnal Pendidikan Agama Kristen (JUPAK) 1, no. 1 (December 4, 2020): 68–78. http://dx.doi.org/10.52489/jupak.v1i1.9.

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Christian education is a teaching and learning process that is based on the Bible, is moved by the Holy Spirit, and is Christocentric. One of the formal Christian education is manifested in Christian schools. Christian education in Christian schools is certainly different from education in schools in general. The Christian education, which is Christian and based on the Bible, is what distinguishes Christian schools from schools in general. Through a descriptive qualitative approach, the writer wants to describe the purpose of the role of educational psychology in Christian education. Where Christian education is to equip students in science, character and attitudes according to the Bible, but Christian education in schools also aims to bring students to become disciples of the Lord Jesus, where students are brought to meet personally with the Lord Jesus who is the only one. Lord and Savior, and experience His likeness. In carrying out Christian education in Christian schools, various disciplines are needed, including psychology. Psychology is the science of psychology that studies the unobservable inner state and observable outer state. Psychological principles that do not contradict the Bible are God's general revelations and can be used in Christian education in Christian schools. In terms of vision and mission in Christian schools, psychology can help to formulate a vision and mission that is biblical and responds to the needs of the times. In terms of the curriculum in Christian schools, psychology can help to discover new subjects and integrate all subjects with the Bible. In the case of teachers in Christian schools, psychology can aid in teacher recruitment, training, and evaluation. In the case of students in Christian schools, psychology helps to map out the uniqueness of each student and approach students personally. In terms of facilities in Christian schools, psychology helps to provide educational and innovative play tools according to the Bible

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4

Baker, Sylvia. "The Christian Schools Campaign." Research in Education 81, no. 1 (May 2009): 12–19. http://dx.doi.org/10.7227/rie.81.2.

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5

Rice, Desmond. "READING IN CHRISTIAN SCHOOLS." Journal of Research on Christian Education 3, no. 1 (March 1994): 138–39. http://dx.doi.org/10.1080/10656219409484806.

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6

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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7

Schwartz, James E. "Christians Teaching in the Public Schools: What are Some Options?" Journal of Education and Christian Belief 2, no. 1 (March 1998): 53–64. http://dx.doi.org/10.1177/205699719800200107.

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How can Christians who are teachers in government-sponsored schools in the USA live a life of faith within the constraints of the First Amendment? Three options are presented: agent for enculturation, Christian advocate / evangelist and Golden Rule truth-seeker. The assumptions, strengths and weaknesses of each of these options are discussed. The third option blends the best aspects of the first two and offers the best hope for authentically living the Christian life in the public school setting.

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8

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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9

Permana, Surja. "A Case Study Of Procurement Of Christian Education Teacher In Public Elementary School In Sub-District Of Candisari Of Semarang." IJEBD (International Journal Of Entrepreneurship And Business Development) 1, no. 1 (September 1, 2017): 75. http://dx.doi.org/10.29138/ijebd.v1i1.347.

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Purpose : The purpose of this research was to know the reasons or causes of lack or absence of Christian Education teachers Design/methodology/approach : The method used in this research was explorative-descriptive case study. Case study procedure in this research had four stages: description (observing/studying), analysis (trying to understand), interpretation (interpretation of data), and action (action plan based on the result of research data). Findings : the main obstacle to procurement of Christian Education teachers as Non-Permanent Teachers was lack or absence of budget Research limitations/implications : This study was limited to the number of Christian students. Interview means that the researcher asked questions to school administrators to obtain information according to research variables. To complete the information required, the researcher observed on the implementation of Christian Education at Public Elementary School in Sub-district of Candisari, Semarang. Practical implications : First, in Sub-district of Candisari there were 37 Public Elementary Schools. Thirty-six schools had Christian students. There were only six Christian Education teachers who teaching Christian Education at 16 schools. Six Christian Education teachers for 16 schools, mean 43% of schools had teachers who teaching Christian Education. That mean 57% or 20 Public Elementary Schools in Sub-district of Candisari had no Christian Education teachers. Originality/value : the Government or the school administrators were less concerned with the implementation of Christian Education, then the church (Christian community) must be willing to assume the responsibility by sending and financing Christian Education teachers to schools that did not have Christian Education teachers yet

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10

Vryhof, Steven. "Traction on Reality: The Thinking behind Reformed Christian Schools." Journal of Education and Christian Belief 6, no. 2 (September 2002): 107–19. http://dx.doi.org/10.1177/205699710200600204.

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REFORMED CHRISTIANS affirm this life, this world, this culture and seek to integrate faith and life in a seamless whole and to be culturally-engaged in a way that makes the world a better place for everyone. They therefore seek forms of schooling that enable students to radically and profoundly improve society. They ground their perspective in the idea of God's covenant with his people which requires the Christian community to bring children up in a vision of God's purpose of human and creational flourishing. Reformed education has three goals: conservation of the Christian worldview, inquiry into all aspects of life and the world and reform of culture through lives of discipleship.

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11

Steed, Mark S. "Nurture, Worship and Religious Integrity in Church Schools." Journal of Education and Christian Belief 2, no. 2 (September 1998): 127–37. http://dx.doi.org/10.1177/205699719800200207.

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THE AIM OF of this article is to discuss the parameters of what is and what is not legitimate practice in the context of Christian worship in Church schools. This paper claims that the notion of religious integrity lies at the heart of the issue and argues that Church schools have a responsibility not to violate the religious integrity of their pupils. Hence there must be a demarcation between those Christians who are participating in the act of worship and those non-Christians who are not.

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12

Astley, Jeff, Leslie Francis, and David W. Lankshear. "Christian Perspectives on Church Schools." British Journal of Educational Studies 42, no. 4 (December 1994): 402. http://dx.doi.org/10.2307/3121680.

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13

Sang Jin Park. "Moral Education in Christian Schools." Journal of Christian Education in Korea ll, no. 44 (December 2015): 13–47. http://dx.doi.org/10.17968/jcek.2015..44.002.

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14

Burton, Larry D. "Educational Practices in Christian Schools." Journal of Research on Christian Education 26, no. 1 (January 2, 2017): 1–3. http://dx.doi.org/10.1080/10656219.2017.1292743.

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15

Smith, Thomas. "Teaching Ethics and Mature Christian Thinking in Christian Schools." Journal of Christian Education os-51, no. 1 (May 2008): 31–40. http://dx.doi.org/10.1177/002196570805100105.

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16

Guitián, Gregorio. "Pope Francis and Catholic Social Teaching on Ecology." Worldviews 22, no. 2 (May 30, 2018): 163–86. http://dx.doi.org/10.1163/15685357-02202003.

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Abstract In his visit to the United States, Pope Francis stressed the Christian message on ecology, which includes a calling to an “ecological conversion”. However, a recent paper on the influence of Christian religiosity on managerial decisions concerning the environment argues that Christian faith discourages managers’ environmental-friendly decisions. Francis message on ecology is part of the Catholic Social Teaching (CST), which contains valuable contributions, but it is still to be known. We present a synthetic view of CST on ecology and its implications for businesses, shareholders and consumers, which can also interest non-Christians concerned with the natural environment. Ultimately, we want to explain why Christians involved in economic activity should be concerned with the natural environment. We offer a moral qualification of acts regarding the natural environment, and conclude with some observations for Christian churches and business schools.

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Miedema, Siebren. "The Aims for Religiously Inspired Urban Schools: Dialogue, Solidarity and Personal Identity Formation." International Journal of Education and Religion 1, no. 1 (July 24, 2000): 89–99. http://dx.doi.org/10.1163/1570-0623-90000011.

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Christian schools with open admission policies, especially in urban areas, are challenged in respect to the question of how particularism and pluralism can be combined. I will present and evaluate solutions to this question for Catholic schools in the United States and Christian schools in the Netherlands in a comparative way. Against the background of societal, cultural, and religious plurality, the diversity of religions already present in most of these urban Christian schools, and with regard to the aims of religiously inspired schools I make a plea in support of interreligious schools.

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18

Songguk Joh. "History of the Netherlands Christian School Movement and its Implications for Korean Christian Schools." Journal of Christian Education in Korea ll, no. 20 (January 2009): 21–52. http://dx.doi.org/10.17968/jcek.2009..20.001.

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19

Di Paolo, Maria Laura, and Vito Limone. "Αiρεσισ and αiρετικoσ in the Alexandrine school of the II and III centuries (Clement of Alexandria and Origen)." Vox Patrum 68 (December 16, 2018): 73–84. http://dx.doi.org/10.31743/vp.3331.

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The aim of this study is to outline the use of the terms airesis and airetikos according the two main representatives of the Alexandrine School, Clement and Origen. In the Stromateis the word airesis has many meanings and, first of all, it is related to “the act of choice”, then, it is also a synonym for a “school” or a “sect”, hence it signifies Christian “heresy”. The connection between human freedom and schools, mainly philosophical ones, but also the schools of medicine, points out that Clement conceives “heresy” as an error, an incorrect way of thinking due to a wrong, even malicious choice, often of an intellectual nature; it suggests conscious deformation of a message. Hence, Clement contrasts the Gnostic airetikos and the “true Gnostic”, the man of faith who by studying the biblical texts and the Greek disciplines is enlightened by Christ (Stromata VII 92, 7). About the Origen’s usage of the term a†resij in his Contra Celsum it is worth to note that, firstly, the word a†resij always indicates the philosophical schools of Late Antiquity (cf. Contra Celsum 4, 45; 8, 53); secondly, that Origen aims at persuading his enemy, Celsus, that Christian religion is neither a refusal of philosophical schools nor something very different from them, but it may be regarded as an a†resij too and, in order to argue this, he shows that not only Christian religion and philosophical schools share some moral and cosmological topics (Contra Celsum 3, 66; 3, 80), but also that both Christians and philosophers are moved by the some ¥logoj for£ (Contra Celsum 1, 10). Therefore, in Origen’s Contra Celsum the a†resij means not only the philosophical schools of the II and III centuries, but also the Christian religion as long as it is accepted by the Heathens. In conclusion, this study shows, once again, that, as the two representatives of Alexandria were in dialogue with the brilliant exponents of the contemporary philosophy, they were called to explain the importance of faith on the intellectual side, using some terms and conceptions of the main schools, on the one side, and by distinguishing Christian faith from them, on the other.

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Bertram-Troost, Gerdien, and Taco Visser. "Geloofsgoed en cultuurgoed." Religie & Samenleving 13, no. 3 (September 1, 2018): 281–302. http://dx.doi.org/10.54195/rs.11837.

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There is growing attention to ‘personhood formation’ as an educational domain. In our contribution we describe, on the basis of several empirical studies, how religious education at Protestant-Christian schools is given shape nowadays and how it is related to personhood formation. In general three types of Protestant-Christian education can be distinguished: Tradition schools, Diversity schools and Meaning oriented schools. The types differ in, amongst other things, the way religious education is given shape. Also the relation with personhood formation and interpretations given to this concept differ. Our findings make clear that in Protestant-Christian education there is ample attention to personhood formation, in different capacities. Religious education is mainly connected to personhood formation in terms of ‘personalisation’ and ‘subjectification’. Only diversity schools mainly emphasize personhood formation as qualification. At tradition schools personhood formation is also (so not only) linked to religious upbringing or socialization in the Christian tradition.

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21

Kidson, Paul. "Towards a Christian Praxis Education: Some Possibilities for Christian Schools." Journal of Education and Christian Belief 4, no. 2 (September 2000): 151–60. http://dx.doi.org/10.1177/205699710000400209.

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22

Sharpe, Fenton G. "Christian Reflections on Leadersip in Schools." Journal of Christian Education 43, no. 2 (June 2000): 29–38. http://dx.doi.org/10.1177/002196570004300205.

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23

SPIELHAGEN, FRANCES R., and BRUCE S. COOPER. "Christian Community in Action: Bruderhof Schools." Journal of Research on Christian Education 16, no. 1 (June 6, 2007): 65–81. http://dx.doi.org/10.1080/10656210701381031.

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24

BOEREMA, ALBERT J. "A Research Agenda for Christian Schools." Journal of Research on Christian Education 20, no. 1 (March 30, 2011): 28–45. http://dx.doi.org/10.1080/10656219.2011.557564.

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Lane, Julie M., and David R. Jones. "Child Find Practices in Christian Schools." Journal of Research on Christian Education 24, no. 3 (September 2, 2015): 212–23. http://dx.doi.org/10.1080/10656219.2015.1100566.

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Poyntz, Colin, and Geoffrey Walford. "The New Christian Schools: a survey." Educational Studies 20, no. 1 (January 1994): 127–43. http://dx.doi.org/10.1080/0305569940200109.

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Smith, David I., and Marjorie Terpstra. "Digital Life Together: The Challenge of Technology for Christian Schools." Perspectives on Science and Christian Faith 73, no. 1 (March 2021): 57–58. http://dx.doi.org/10.56315/pscf3-21smith.

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DIGITAL LIFE TOGETHER: The Challenge of Technology for Christian Schools by David I. Smith, Kara Sevensma, Marjorie Terpstra, and Steven McMullen. Grand Rapids, MI: Eerdmans, 2020. 377 pages. Paperback; $29.99. ISBN: 9780802877031. *All of us who are invested in Christian education, parents, administrators, building committees, boards, and especially teachers, have struggled with the role that digital devices should play in our schools and in the lives of our children. For this reason, Digital Life Together is a gift to the Christian education community in North America. This book is a careful, detailed, and comprehensive look at how a couple of Christian schools chose a 1-1 device-to-student strategy and lived with the technology in this intensive way. Regardless of where one falls on the spectrum, from full adoption to complete rejection of digital technology in schools, this book will broaden and deepen your discussions. *The authors chose a Protestant Christian school system with approximately 1,500 students (labeled "Modern Christian Schools" for purposes of anonymity) across several campuses that had a mature 1-1 device-to-student approach to technology as the primary focus of their study. For comparison, they also looked at another Midwestern Protestant Christian school system from the same tradition and also surveyed graduates of Christian schools at a nearby Christian liberal arts college. Classroom observations, surveys, focus groups, case studies, and document analysis were used to "shed light on lived experience and changing beliefs and practices of members of a Christian school community embracing new technologies" (p. 26). An appendix on the research methods is included for those interested. *In order to get specific, the bulk of the book is divided into five sections: mission, teaching and learning, discernment, formation, and community. More detailed questions are raised to broaden and deepen the observations of how technology affected students at these schools. These questions are the anchors for the relatively short chapters that comprise the book. *As is befitting such an exploration, the authors are appropriately agnostic about both the wisdom and the efficacy of the intense use of technology in education. They highlight where there are successes from the school's perspective. For instance, they relay an example in which the mission-driven rationale for adopting the technology has made its way into the mind of a student (p. 46). Likewise, graduates from the focus schools indicate that the "technology program at Modern Christian Schools may be having some positive impact in terms of helping students manage their screen time" (pp. 166-67). Failures are also observed and noted. Most surveyed students acknowledged that the technology allowed them to find answers without really understanding them and led them to look for easy answers to problems. More than one third of them agreed that the technology encouraged them to skim over material rather than reading deeply (p. 128). The technology was also observed to promote unhealthy practices of task completion. Students were inclined to get work done quickly and then shop online, or use class time to shop in the anticipation that they would complete the work later (p. 132). Many other examples of positive and negative outcomes could be cited. *Perhaps one of the most intriguing lines of questions for administrators was how overtly Christian mission statements that were central in the adoption of technology could be co-opted by non-Christian aspirations as one moves out from the administration to the broader school community. "The way the mission was understood in the wider community was also shaped by broader social aspirations and implied stories about success" (p. 53). In reference to literature sent to the alumni community, the authors note that, "Appealing to existing community desires and values, including those focused on material advantage, was a way to build support for the program ... The focus group data suggest that this strategic communication choice left its mark" (p. 59). In the case of Modern Christian Schools, this uncomfortable mission slippage had to do with technology, but the same phenomena could occur with other program launches. *Digital Life Together is impressive in many ways. It is a careful, detailed account that remains highly readable and intriguing. Its structure, including the questions at the end of each chapter, makes it amenable to individual pondering and to group reading. Although there are detailed endnotes with citations, it would be helpful to have an appendix summarizing further readings on the general topic of technology, and of technology in education more specifically. As an educator, the book leaves me with many more questions--a real accomplishment in my estimation. *Reviewed by Paul Triemstra, Principal of Ottawa Christian School, Ottawa, ON K2J 3T1.

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Worsley, Howard John. "Mission as public theology: Bridging the worlds of mission and Religious Education (RE) in Church of England schools." Missiology: An International Review 46, no. 2 (January 25, 2018): 171–82. http://dx.doi.org/10.1177/0091829617748938.

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At a time when RE is being reviewed and reassessed in England, this article offers a vision as to how the insights of Christian theology can offer a possible future that connects RE to the mission of God. In the UK there is a tension in Church schools between inclusivity and Christian distinctiveness, an area of misunderstanding between faith groups and the wider public. This article suggests that the problem can be navigated by applying the concept of the missio Dei to the work of the Church school, so that Christian mission can be advanced in the public sector. By connecting the educational concepts of religious literacy and community cohesion in the teaching of RE, the article suggests that the missio Dei is achieved. It is argued that these concepts can be bridged by a theological understanding of missio Dei using prophetic dialogue in a way that is wholly compatible with the school’s Christian mission. The article unpacks the four definitions; of “ missio Dei,” of “Church schools (as places of inclusive mission),” of “religious literacy,” and of “prophetic dialogue.”

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Angin, Yakub Hendrawan Perangin, and Tri Astuti Yeniretnowati. "Penyelenggaraan Manajemen Sekolah Dan Pendidikan Perguruan Tinggi Kristen Berbasis Standar Iso 21001." Discreet: Journal Didache of Christian Education 2, no. 1 (June 22, 2022): 41–62. http://dx.doi.org/10.52960/jd.v2i1.111.

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Many Christian education school organizations and Christian religious colleges act in a less Christian way than some public education schools and public colleges, this is because most Christian education organizations lack clear benchmarks of success and Christian organizations usually emphasize on mutual allegiance to a higher purpose. Along with these problems, especially in the governance of the organization of Christian religious education schools and colleges, the ISO 21001:2018 standard has been present for the first time in the world which provides guidance to assist education service providers in providing better services. implementing ISO 21001:2018 is an educational organization that has implemented its education governance with TQM. This study uses a literature study that specifically looks at the eleven quality management principles that are the foundation of the management system of educational organizations in the world and the benefits that can be obtained by schools and colleges and how the strategies are applied, so that the governance of Christian education schools and Christian religious colleges can more quality. The eleven principles of quality management in the management system of educational organizations are: First, Focus on students and other beneficiaries. Second, visionary leadership. Third, HR Engagement. Fourth, the process approach. Fifth, continuous or continuous improvement. Sixth, evidence-based decisions. Seventh, Relationship management. Eighth, social responsibility. Ninth, Accessibility and equity. Tenth, ethical behavior. Eleventh, data protection and security.

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Effendy, Samuel Dwioktorianto. "Why Christian Schools Should Adopt Restorative Justice?" Diligentia: Journal of Theology and Christian Education 2, no. 1 (January 31, 2020): 31. http://dx.doi.org/10.19166/dil.v2i1.2121.

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<p class="abstracttextDILIGENTIA">Christian schools have the responsibility to teach students to view everything from God’s perspective. Hence, all components of Christian education, including discipline practices, should be based on the Bible. Traditionally, the discipline approach in schools is mainly retributive justice that focuses on the rules that are broken, the offenders and the punishments. The offenders should get the deserved punishment for breaking the rules. A different approach, that is restorative justice, focuses on addressing the harm caused, the victims’ feeling and restoring the broken relationship caused by the offense through reconciliation. To find the most biblical approach to be implemented in Christian schools, this paper first looks at the presupposition of both approaches through literature studies and then review it in the light of the Word of God. The result is apparent that restorative justice should be adopted by Christian schools in order to stay faithful to the mandate which is to bring students to God. Further arguments on the importance of adopting this approach are presented concisely. Nevertheless, more research is needed in this area to ensure successful implementation.</p>

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Siman Juntak, Justin Niaga. "Pengaruh Pemahaman Panggilan Guru Kristen terhadap Pemberitaan Injil." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 3, no. 1 (June 17, 2019): 9. http://dx.doi.org/10.33991/epigraphe.v3i1.44.

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Gospel preaching is a very important task, including Christian teachers who teach in schools. The entry of non-Christian teachers in YPK Pelita Pengharapan schools, moreover the subject of Islamic Education in two YPK Pelita Pengharapan Christian schools and being a teacher as a stepping stone to becoming civil servants indicates a weak preaching process in YPK Pelita Christian School Hope. The study was conducted to obtain empirical evidence about the influence of the understanding of Christian teacher's call to preaching the Gospel The Javanese Christian Church teachers in the Pelita Pengharapan Christian Education Foundation Research School were conducted in nine schools of the Pelita Pengharapan Christian Education Foundation spread in three sub-districts namely Patimuan, Sidareja, and Gandrungmangu. The data analysis method used is a simple regression analysis of 51 respondents. The results showed that the understanding of the Christian teacher's call had a positive and significant effect on the preaching of the Gospel of the Javanese Christian Church Teachers in the schools of the Pelita Pengharapan Christian Education Foundation, Cilacap Regency.AbstrakPemberitaan Injil merupakan tugas yang sangat penting, termasuk bagi para guru Agama Kristen yang mengajar di sekolah. Masuknya guru-guru non Kristen di sekolah-sekolah YPK Pelita Pengharapan, terlebih lagi mata pelajaran Pendidikan Agama Islam di dua sekolah Kristen YPK Pelita Pengharapan dan menjadi guru sebagai batu loncatan untuk menjadi Pegawai Negeri Sipil mengindikasikan proses pemberitaan Injil yang lemah di sekolah Kristen YPK Pelita Pengharapan. Penelitian dilakukan untuk memperoleh bukti empiris tentang pengaruh pemahaman tentang panggilan guru Kristen terhadap Pemberitaan Injil Guru-guru Gereja Kristen Jawa di sekolah-sekolah Yayasan Pendidikan Kristen Pelita Pengharapan Penelitian ini dilakukan di sembilan sekolah Yayasan Pendidikan Kristen Pelita Pengharapan yang tersebar di tiga kecamatan yaitu Patimuan, Sidareja dan Gandrungmangu. Metode analisis data yang digunakan adalah analisis regresi sederhana terhadap 51 responden. Hasil penelitian menunjukkan bahwa pemahaman panggilan guru Kristen berpengaruh positif dan signifikan terhadap pemberitaan Injil Guru-guru Gereja Kristen Jawa di sekolah-sekolah Yayasan Pendidikan Kristen Pelita Pengharapan Kabupaten Cilacap.

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노영숙. "Early Missionaries' Christian Education and Suggestions for Christian Schools' Education for Today - Focussing mainly on Christian schools in Busan and Gyeongnam Province -." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 65 (December 2011): 213–46. http://dx.doi.org/10.21457/kars..65.201112.213.

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33

Horner, Jeffrey M. "Academic rigor in Christian schools: The academic effect of Bible courses and integration of faith and learning in secondary education." International Journal of Christianity & Education 24, no. 2 (November 1, 2019): 199–217. http://dx.doi.org/10.1177/2056997119882027.

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This study analyzes the correlation between required years of Bible courses and academic rigor at select private Christian schools. These findings, derived from the author’s doctoral research, show a threshold of under 4 years of required Bible courses for optimal academic perception among these schools. This threshold correlates with a medium to strong effect size and demonstrates a tension between academic strength and integration of faith and learning. This finding calls attention to Christian schools’ need to examine their priorities as both Christian and academic institutions. Theological and practical implications include extensions of the doctrine of sovereignty and curricular design.

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Aflahah, St, AM Saifullah Aldeia, and Khaerun Nisa. "MUSLIM TEACHERS WORKING IN CHRISTIAN SCHOOLS: A PORTRAIT OF RELIGIOUS MODERATION IN MAKASSAR." Khazanah: Jurnal Studi Islam dan Humaniora 20, no. 1 (July 30, 2022): 45. http://dx.doi.org/10.18592/khazanah.v20i1.6434.

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Faith-based schools are still debated since it does not teach students pluralism. While in Indonesia, such schools are growing rapidly due to parents' concern about the minimal time for religious study in public schools. In Makassar, Islamic schools are the most significant number, but certain Muslim teachers decide to work in Christian schools. This study focused on exploring their reasons and connecting them to the concept of Religious Moderation issued by The Indonesian Ministry of Religious Affairs. As a qualitative descriptive, this research used a semi-structured interview method to describe the participants' experiences in-depth. The two of four indicators of Religious Moderation, tolerance and national commitment, are the framework for discussing the implementation of Religious Moderation in the schools. The results show that Muslim teachers work in Christian schools because of nothing against Islam, high salary, and teacher capacity building. Moreover, while teaching at this school, participants found their Muslim identities are identified through their Arabic names. However, it does not affect their teaching professionalism. A harmonious relationship is shown between Muslim teachers and Christian students and between Muslim and Christian teachers. They represent a religious tolerance, including allowing Muslim teachers to perform Friday prayers and wishing Christian students and teachers a Merry Christmas. Furthermore, Muslim teachers indicate a national commitment by teaching students professionally regardless of religion as regulated in the basic national consensus of Indonesia, Pancasila. Thus, this faith-based school is critical in supporting the concept of Religious Moderation and plurality in Indonesia

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Walford, Geoffrey. "BUILDING IDENTITY THROUGH COMMUNITIES OF PRACTICE: EVANGELICAL CHRISTIAN SCHOOLS IN THE NETHERLANDS." International Journal of Education and Religion 2, no. 1 (July 24, 2001): 126–43. http://dx.doi.org/10.1163/1570-0623-90000038.

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This paper documents the rise of new evangelical Christian schools in the Netherlands as a response to a perceived growth in secularisation of existing nominally Christian schools. There are now three such first schools which promote a Biblically-based understanding of Christianity where a personal relationship with Jesus Christ is seen as central to belief. The author uses elements from a model of identity developed by Etienne Wenger to illustrate various aspects of the nature and purposes of these schools.

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Miedema, Siebren, Gerdien Bertram-Troost, Ina Ter Avest, Cees Kom, and Anneke De Wolff. "Scholen zonder kerk." Religie & Samenleving 8, no. 1 (May 1, 2013): 184–204. http://dx.doi.org/10.54195/rs.12675.

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In this article we deal with the impact of the declining number of church members on so-called open Protestant primary schools in the Netherlands. Such schools are characterized by an open admittance policy in respect to pupils from different religious or worldview backgrounds as long as their parents respect the particular identity of the schools. Besides, a growing number of teachers are no longer church members themselves although they are still believers in the Christian tradition. Our first research question is how these schools deal with the religious identity dimension in this particular and new situation. Our second question is why parents who are not church members and not even Christians still prefer to send their children to open Protestant schools. We will answer these two questions based on the results of two empirical research projects.

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Dirks, Jerald F. "A Survey of Christian Religious Education in the United States." American Journal of Islamic Social Sciences 20, no. 1 (January 1, 2003): 1–19. http://dx.doi.org/10.35632/ajiss.v20i1.514.

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Prior to the landmark Supreme Court decision of June 1963, which banned public prayer from the public schools, Christian religious education was often a routine part of the overt instruction provided by the American public school system. However, in the wake of that legal milestone, even though instruction in the Judeo-Christian interpretation of religious history continued to be taught covertly, American churches began relying more heavily on providing Christian religious education. This article briefly presents Christianity’s contemporary status in the United States and reviews such religious education methods as Sunday school, vacation Bible school, Christian youth groups, catechism, private Christian schools, Youth Sunday, and children’s sermons. The survey concludes with a look at the growing interface between such education and the lessons of psychology as well as training and certifying Christian religious educators.

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Dirks, Jerald F. "A Survey of Christian Religious Education in the United States." American Journal of Islam and Society 20, no. 1 (January 1, 2003): 1–19. http://dx.doi.org/10.35632/ajis.v20i1.514.

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Prior to the landmark Supreme Court decision of June 1963, which banned public prayer from the public schools, Christian religious education was often a routine part of the overt instruction provided by the American public school system. However, in the wake of that legal milestone, even though instruction in the Judeo-Christian interpretation of religious history continued to be taught covertly, American churches began relying more heavily on providing Christian religious education. This article briefly presents Christianity’s contemporary status in the United States and reviews such religious education methods as Sunday school, vacation Bible school, Christian youth groups, catechism, private Christian schools, Youth Sunday, and children’s sermons. The survey concludes with a look at the growing interface between such education and the lessons of psychology as well as training and certifying Christian religious educators.

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Trujillo, Albeiro Mejia, and Maria Francisca Ferreira Trujillo. "Confessional christian schools and education in Brazil." International Journal of English Literature and Social Sciences 2, no. 5 (2017): 149–55. http://dx.doi.org/10.24001/ijels.2.5.18.

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Saari, Kirsti. "The Operating Culture of Finnish Christian Schools." Journal of Christian Education 53, no. 1 (May 2010): 35–47. http://dx.doi.org/10.1177/002196571005300104.

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Gore, John. "Can Education in State Schools be Christian?" Journal of Christian Education os-55, no. 3 (December 2012): 33–42. http://dx.doi.org/10.1177/002196571205500305.

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Jelfs, Helen. "Christian distinctiveness in Church of England schools." Journal of Beliefs & Values 31, no. 1 (April 2010): 29–38. http://dx.doi.org/10.1080/13617671003666688.

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&NA;. "CHRISTIAN SCHOOLS of NURSING in NORTH AMERICA." Journal of Christian Nursing 23, no. 4 (2006): 58–60. http://dx.doi.org/10.1097/00005217-200611000-00021.

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Cooling, Trevor. "Book Review: Christian Teachers in Public Schools." Journal of Education and Christian Belief 5, no. 2 (September 2001): 166–67. http://dx.doi.org/10.1177/205699710100500212.

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Peshkin, Alan. "Fundamentalist Christian Schools: Should they be Regulated?" Educational Policy 3, no. 1 (March 1989): 45–56. http://dx.doi.org/10.1177/0895904889003001004.

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&NA;. "CHRISTIAN SCHOOLS of NURSING in NORTH AMERICA." Journal of Christian Nursing 22, no. 4 (2005): 40–42. http://dx.doi.org/10.1097/01.cnj.0000262187.00186.f5.

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Pogue, Neall. "Making America Great Again in Christian Schools." Journal of Educational Media, Memory, and Society 14, no. 2 (September 1, 2022): 114–32. http://dx.doi.org/10.3167/jemms.2022.140206.

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Abstract This article explores the historical narrative developed by the two most popular Christian school publishers (A Beka Book and Bob Jones University Press) at their founding in the mid-1970s. Specifically, they promoted the idea that it was exclusively white Anglo-American men who heroically created the United States by separating order from chaos. The publishers utilized this story to direct the home and Christian school pupil to save and protect what their ancestors created. The importance of such messages gave meaning and ideology to white conservative evangelicals who have come to think of themselves as “real Americans” fighting the ongoing culture wars.

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Prior, Christopher Michael. "The perceptions and practices of school leaders in Christian Education National." International Journal of Christianity & Education 22, no. 2 (February 23, 2018): 128–41. http://dx.doi.org/10.1177/2056997118759122.

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In Christian schools, leaders’ roles include the integration of the particular beliefs of the community through all aspects of school life. This article describes an interpretive study into school leaders’ perceptions of the essential features of Christian Education National (CEN) schools, how they integrated these features into school culture, and their understandings of the leadership by which they achieved this. This research identified that school leaders were aware of the beliefs of CEN. Despite leaders noting that these beliefs ought to be embedded holistically into school culture, the CEN services and resources available to support such inculcation were underutilized. Although servant leadership, shared leadership and vision-based leadership were all described in relation to CEN schools, the leadership within these schools is better understood as informed by the Christian faith rather than widely supported leadership theories mentioned in this study.

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Songguk Joh. "Future Tasks of Christian Schools on the basis of Christian World View." Journal of Christian Education in Korea ll, no. 38 (June 2014): 1–26. http://dx.doi.org/10.17968/jcek.2014..38.001.

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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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