Academic literature on the topic 'Protestant Christian Day School Movement'

The article deals with the Christological problems of liberal theology, which is determined by the idea of unity of the divine and human origin; recognition of religion as a constituent part of culture; granting the prerogative of the historical method in theology over dogmatic. It was established that in recent times, representatives of the liberal Protestant school of exegesis modernized Christology, paying due attention to the terminology apparatus and the presentation of the New Testament plots on an easy to perceive language. A characteristic feature of modern Christology was the reproduction of the image of Christ as a religious teacher and the removal of supernatural elements from it. These ideas, in the form of theological modernism, were condemned by the Roman Catholic Church, but in the context of Protestantism they long existed in the ideology of religious liberalism. In this regard, liberalization in Christology manifests itself in the subjective reflection of the person of Jesus Christ and his activities, built on the experience of the researcher. The mind in this sense should be open to critical perception of information. Liberal theologians denied the doctrines of the Christian church, the content of which was not subject to scientific substantiation, in particular the embodiment of Christ, the Resurrection, the Ascension, the second coming. However, the correlation of religious faith with the latest scientific achievements, for many theologians, created a kind of challenge to adjust the centuries-old Christian tradition with the advent of time. Protestant theology allows you to adapt to the demands of the present, to introduce new tactics and strategies for its development. Having determined the Christological object of Divine worship as a mentor of morality, liberal theology generated modernist concepts that enhanced the morality of Christianity and formed the image of historical Christ. This position has become dominant in the Christological concepts of the representatives of the Tübingen Protestant School, the theology of mediation and new orthodoxy, and to a large extent reflected on the doctrinal basis of modern models of Christology in Christian theology. Given the bias of representatives of liberal theology in covering key aspects of the Christological doctrine of Jesus Christ, the followers of Protestantism launched a separate line of research, called the theology of mediation. The main task of this movement was to reconcile the ideological paradigm between Christian faith and scientific knowledge.

The article focuses on the analysis of Sabbatarianism, i.e. on clarifying the meaning of the term, identifying various kinds of this phenomenon, as well as researching its history. The topicality of the work stems from both uncertainty of the definitions of the concept under consideration and the lack of works in Russian religious studies that deal with the problem of Sabbatarianism. During the study the author comes to the conclusion that the term “Sabbatarianism” is polysemantic. First, it implies special attention to the fourth commandment of the Decalogue in the Christian tradition, in which, since the period of the early Church, there were different practices of observing the first and/or the seventh day of the week in the East and West of the Christian world. Second, we call Sabbatarian specific religious movements that emerged in Europe during the Modern Era and had genetic connection with the Reformation. The author divides them into Christian (Protestant) and Judaizing, noting the challenge and even the failure of differentiating between both in some cases. The first type is subdivided, in turn, into the First-day Sabbatarians, who did not constitute a particular religious movement, and the Seventh-day ones, who made up separate Protestant denominations. The secon type includes sects that are guided to varying degrees by the Old Testament texts. The study of the Judaizers’ history reveals that their genesis is correlated to the Radical Reformation. They arose among the Anabaptists, Unitarians and Puritans, forming an ultraradical stream in the religious scene of the Modern Era. At the same time, these movements were often millenarian. The most vivid model of Judaizing Sabbatarianism was the phenomenon of Transylvanian Sabbath keepers, who evolved from the Protestant Anti-Trinitarians to the Orthodox Jews. The paper is the first attempt at a special research on the phenomenon of Sabbatarianism in Russian religious studies. Its results are significant for understanding the history of the Reformation, various religious trends within the latter (especially radical), as well as the relationship between Christianity and Judaism.

The problem of teaching the course "Christian Ethics" in the Ukrainian school is one of the most debatable in the educational, scientific and religious environment. Immediately with the experimental introduction of the training course in 1992, this issue has become publicly relevant and is still at the center of controversy, despite its legislative clarity. The Orthodox and Greek Catholic Churches of Ukraine actively insist on their presence in mainstream schools and do not see (or do not want to see) alternatives. While Protestant churches, especially the small ones, want only one, so that they do not interfere with the creation of their church schools, both for teaching and for spiritual education. For example, the Seventh-day Adventist Church believes that in a multi-denominational state, state and spiritual education should be separated. Moreover, the experience of teaching so-called Christian ethics demonstrates that it violates the principle of freedom of conscience, since theology cannot be super-denominational, unrelated to a particular church.

No introductions were necessary. By the time of this meeting on May 2, 1972, all of the educators around the table had worked together in the tightly knit community of Protestant fundamentalist education for decades. Those close relationships, however, only made the meeting's confrontational agenda all the more awkward and tense. Beka Horton read the charges. Horton, with her husband Arlin, had founded a thriving fundamentalist school in Pensacola, Florida. The Hortons had invited Dayton Hobbs for support. Hobbs was, like the Hortons, a graduate of fundamentalist Bob Jones University (BJU) and founder of a fundamentalist school in Florida. The Hortons accused Walter Fremont and Phil Smith, leaders of the education faculty at BJU, of one of the most devastating charges in the world of fundamentalist education. They had called this meeting with Bob Jones III, current leader of BJU and grandson of the founder, in order to apprise him of their suspicions that Fremont and Smith had become progressive educators.

The Jehovah’s Witnesses’ stance towards ecumenical and interfaith dialogue is an uncompromising one, regarding all manifestations of religion outside the Society as ‘false religion’ and part of Babylon the Great. The article discusses the history of Watch Tower Society’s stance towards Roman Catholicism, and to the formation of the Evangelical Alliance in 1846. Under Rutherford’s leadership a new understanding of Christian apostasy and other faiths emerged, based on the Protestant writer Alexander Hislop’s The Two Babylons. The second part of the article turns to the present-day dialogue movement, arguing that the key Christian ecumenical themes of baptism, eucharist and ministry, are of no concern to Jehovah’s Witnesses. Interfaith dialogue involves harmful associations, and ecumenical and interfaith worship run counter to the Witnesses’ ways of worshipping God. Finally, attention is given to Hans Küng’s global ethic, which the Watch Tower Society contrasts with its own ‘global solution’ to the world’s problems.

In 1912, Andrew Murray, an influential spokesperson for the Keswick theology prevalent in American fundamentalism, decried the sorry state of spirituality among modern Christians. How many there are, he exclaimed, who “say that they have no time and that the heart desire for prayer is lacking; they do not know how to spend half an hour with God! … Day after day, month after month passes, and there is no time to spend one hour with God.” Closing his jeremiad, Murray exclaimed, “How many there are who take only five minutes for prayer!” A few years later, Herbert Willett and Charles Clayton Morrison, editors of The Christian Century, the voice of the emerging liberal movement in American Protestantism, published a daily devotional guide entitled The Daily Altar. Its purpose was to provide Christians with “a few moments of quiet and reflection” in the midst of “short and crowded days” in order to maintain a daily prayer life. To be precise, devotions in The Daily Altar took one and a half minutes to complete.

Merging religious history with childhood studies, this article analyzes the rise of the Sunday school movement to show how concepts of childhood, and young people themselves, helped shape early American religious culture. Religious disestablishment, republican concerns about virtue, and romanticized reconstructions of childhood led to a heightened focus on young people within late eighteenth- and early nineteenth-century Protestant reform movements. The resulting dissemination of Sunday schools across the country established physical and imagined communities of faith dedicated exclusively to young people. They also fostered unprecedented levels of youth religious leadership by allowing adolescents to serve as teachers, challenging inherited patterns of social and cultural authority. Sunday schools thereby became transformative and transactional spaces where young people could both shape and be shaped by the growing Protestant community. This article describes this synergistic relationship between childhood, youth, and Protestant benevolence by examining the two related educational models that emerged within the Sunday school movement in the early national period. The first, exemplified by republican-humanitarian Sunday schools founded in the late eighteenth century, emphasized literacy instruction for the purpose of creating a virtuous citizenry. The second model also aspired to create virtuous citizens, but it envisioned using Sunday schools primarily to evangelize and sanctify the nation. The increasing emphasis on evangelism produced an even more significant structural shift: the transformation of Sunday schools into child-centric institutions that facilitated youth religious leadership. This in turn helped inaugurate a period within American Christianity when institutions and ministries were designed specifically for children on mass scale, permanently altering the religious landscape and redistributing spiritual authority to more marginalized groups, including young people themselves. By revealing how age became an increasingly crucial factor in determining the shape and substance of religious experiences, this article demonstrates that ideals and anxieties about childhood helped create volunteerism, which in turn reshaped the structure of American Protestantism while simultaneously contributing to the formation of a broader child-centric culture that persists in the modern day.

This study aims to describe the form of the religious day celebrations of Malay society across religions and the meaning of commemorating them in educational institutions. This field research uses a qualitative research approach with data collection through in-depth interviews, participant level observation and documentation. The results of the study describe that the form of religious day commemoration activities in SMPN 2 Arut Selatan are grouped into two, namely: commemoration of religious days which are commemorated based on certain moments, for instance are maulid of the Prophet Muhammad, Isra Mi'raj, and celebrations to welcome the Islamic New Year (Islam), Christmas and Easter (Christian Protestant and Catholic); and routine religious activities, for example is prayer with each of the followers of interfaith religions. Furthermore, the meanings of the religious days celebration are grouped into three views, trere are; as the obligation/ necessity of the learning process, empirical religion and individual's religion; as a culture / habit that becomes a system at school; as a requirement for the implementation of religious practices; and as a culture related to the commemoration of religious days.

Religious education as part of the modern society in Serbia is a subject of numerous interdisciplinary scientific studies. Modern education systems in countries where major socio-economic and political changes take place are undergoing major transformations and reforms. Their goal is to make changes to the education process and integrate it into the developmental trends of society, as well as to succeed in the affirmation of cultural and national values. Therefore, the relationship between religion and education, as a form of human consciousness and the need for a successful and fulfilled life in a given society, is very important. Transition processes in Europe have actualized the issue of religion and religious education as an integral part of the teaching process, and have contributed to a more intensive study of these topics. Christianity is the predominant religion in Serbia, or Orthodoxy, to be more accurate. However, there are other religious communities as well, such as: Islamic, Roman Catholic, Jewish, Protestant, etc. In primary and secondary schools in Serbia, religious education is being taught as an optional subject (students are given a choice between civic education and religious education), which is assessed descriptively and not included in the final grade. During the first cycle of primary education, subjects that teach about a particular religion are the following: Orthodox catechism (religious education), Islamic religious education, Catholic religious education, Evangelical Lutheran religious education of the Slovak Evangelical Church, Religious Education of the Christian Reformed Church, Jewish religious education. In addition to religious education, subjects containing religious topics are also: Serbian language, Nature and Society, Music Education, Visual Arts, Folk Tradition. The correlation and the link among the above-mentioned objects will make religious education more meaningful and more interesting for children. The main goal of teaching religion as an integral part of school subjects during the first cycle of primary education in Serbia is the preservation of religion. Religion is a very old social phenomenon which has not lost its significance and topicality to this day; on the contrary, it is becoming more and more present in people’s lives, and it represents a system of ideas, beliefs and practices, a specific type of behavior towards the world, society, man, nature. As such, it is equally significant as art, science, philosophy, etc. Besides the preservation of religion, another goal of religious education is to familiarize children with a certain religion, to teach them the basic characteristics of that religion, to teach them prayers, the significance of liturgy, and the customs of the religion children are learning about. It is important to emphasize that religious teaching should be in a form of an open and tolerant dialogue, while respecting other people’s religious beliefs, in order for it to be meaningful and worthwhile.

In this article the effects of the Protestant Reformation on the Roman Catholic Church are investigated. The event of 1517, when Luther posted 95 theses on the castle church door in Wittenberg, had a profound effect on society in Europe and the Roman Catholic Church in particular. The Council of Trent (1545–1563) was the official response of the Roman Catholic Church to the Protestant Reformation and issued in the Catholic Reformation (Counter-Reformation). Christian thought went from a uniform approach to one of diversity. The Catholics of the day responded by focusing on strategies such as printing, the liturgy, the inquisition and finally excommunication. The wound to the unity of the Christian community was finally healed at the Second Vatican Council when the Roman Catholic Church joined the ecumenical movement of all Christian Churches. The Roman Catholic Church learnt tremendous lessons from the Protestant Reformation. In certain parts of Europe there was friction and in other parts cooperation between Protestants and Catholics. Through the course of time cooperation and dialogue won the battle eventually, as Protestants and Catholics grappled with both their common beliefs and their many differences.

In the western world the Protestant Christian Day School Movement is now a recognised element in education systems. It is a movement which has had phenomenal growth over the past twenty years and it continues to grow. Mostly, the parents of children who attend these schools were educated in a government school. This thesis seeks to find the reasons why parents are choosing Christian Schools and not government ones as they themselves attended. A variety of values are examined ; religious, academic and pastoral, and as the reader will discover, while it is not easy always to make a clear distinction between these values, some trends are so strong that the researcher believes that some valid conclusions may be drawn. A considerable amount of data was collected by the use of two surveys done at the Trinity Christian School at Wanniassa,and one survey conducted among parents of the O'Connor Christian School at Lyneham. The Biblical Values Survey provides an interesting over-view of the perceived achievement of a Christian School while the Choosing a School Survey clearly shows why these parents are dissatisfied with government schools and what they expect their child will gain from a Christian School experience. A computer analysis was done on one block of data which highlights the need for Christian School administrators to be aware of the various priority areas which do exist in the minds of the parents of their students.