Journal articles on the topic 'Vocational Training of Christian Clergy'

Levels of psychopathology, guilt, perfectionism, and family of origin functioning among a sample of male, Protestant clergy (N = 168) were compared with those of male teachers from public high schools (N = 43) and Christian high schools (N = 51). Data were collected via self-report instruments. Results revealed no significant differences between groups on psychopathology or perfectionism. However, clergy and Christian teachers had significantly higher guilt scores than public high school teachers, but higher guilt was associated with only the Norm Violation subscale. Clergy perceived their family of origin as significantly less healthy than the comparison groups. Some support was found for the “mother dominant/father absent” theory of vocational choice among pastors. Scriptural literalism among pastors was not significantly related to psychopathology, guilt, perfectionism, or family of origin functioning. Implications of the present findings are discussed.

Though clergy often serve as informal helpers and conduits to the formal mental health care system, few researchers have examined whether such clergy maintain the knowledge necessary to complete this mission. In this study, denominational affiliation, educational variables, and demographic characteristics were examined as potential predictors of mental health literacy (MHL). As a measure of MHL, the Mental Health Literacy Scale was completed by a nationwide sample of 238 Christian clergy. The results provided the first parametric measure of denominationally diverse clergy from across the United States. Results indicated that female gender and higher numbers of clinical mental health training courses significantly predicted higher MHL scores. No significant differences in MHL scores emerged among four main denominational groups: Catholic, evangelical Protestant, historically Black Protestant, and mainline Protestant. Findings may inform mental health counselors on how to increase interprofessional dialog and referral partnerships with local clergy.

It has long been recognized that the mainspring of Bede’s intellectual work throughout his life was pastoral. Recently it has become increasingly apparent that his dedication to the continuing demands of the conversion of the Anglo-Saxons was stimulated and informed by the ideas of Gregory the Great. What is less clear is the relationship between the great bulk of Bede’s exegetical writings and his conception of the precise needs of those priests and monks whom he was seeking to prepare for pastoral responsibility. He had a certain amount of immediate personal experience of the range of technical problems involved in communicating the essentials of Christian doctrine and liturgy to an illiterate people who were ignorant of Latin.

Faith-based organisations, especially those related to specific ethnic or migrant groups, are increasingly viewed by secular Western government agencies as potential collaborators in community health and welfare programmes. Although clergy are often called upon to provide mental health pastoral care, their response to such problems remains relatively unexamined. This paper examines how clergy working in multiethnic settings do not always have the answers that people want, or perhaps need, to problems of misfortune and suffering. In the UK these barriers can be attributed, generally, to a lack of training on mental health problems and minimal collaboration with health services. The current paper attempts to highlight the dilemmas of the established churches’ involvement in mental health care in the context of diversity. We explore the inability of established churches to accommodate African and other spiritual beliefs and practices related to the etiology and treatment of mental health problems.

Enormous sociopolitical changes in Eastern Europe in the last decade have had a profound impact on the psychological functioning of the citizens of these nations. In order to assess and intervene in the mental health realm in Eastern Europe, a brief survey was sent to various Christian leaders in Eastern Europe. Common mental health problems identified across the various Eastern European countries and cultures include depression, relationship difficulties, alcohol abuse, and anxiety disorders. Christians in Eastern Europe tend to turn to family and friends for help with these problems first, pastors second, and almost never to mental health professionals. Clergy and laypersons have little training in mental health issues. A promising direction for future service is training those who can, in turn, train Eastern European laypersons in basic listening and support skills. Cultural awareness and sensitivity will be of paramount importance in such an endeavor.

AbstractThe case described—an anti-witchcraft movement headed by two Catholic priests—occurred among the Lele of the Kasai (then in Zaire) in the late 1970s and early 1980s. The information was received during a brief visit in 1987. This small, local case of rage against sorcery is set in a broader context. Some nations support institutions whose express purpose is to detect, disable and punish occult evildoers, such as sorcerers, and demons. Western theology is not currently attuned to answering the questions that plague Africans about the causes of evil in the world, the causes of illness and death, questions which their pagan traditions answer all too plausibly in terms of sorcery. Some Christian denominations have defined their doctrine concerning demons in a way that accommodates local sorcery beliefs. Where the subject is barely mentionable African Christians are unable to contribute to the developing moral philosophy of the Christian Church. The novitiate training for the Catholic African clergy can give no special guidance in dealing with pastoral problems to which the pagan religion had ready answers.

Статья представляет собой обзор основных документов, структур и практических подходов, определяющих место психологии как науки в современной жизни Церкви Англии. Во введении рассказывается о методологии исследования, а также о том, как в Церкви Англии понимается пастырское окормление. Авторы обозначают четыре основных инструмента англиканского душепастырства - совершение общественного богослужения, проповедь, частная исповедь, научение паствы христианской вере вне богослужения. Первая часть посвящена исследованию места психологии в подготовке духовенства Церкви Англии к выполнению пастырских задач. Здесь речь идёт о роли наук о душевном здоровье в системе богословского образования кандидатов в клир, об использовании психологических инструментов в оценке и самооценке кандидатов, включая рассмотрение связанных с душевным здоровьем требований к будущим клирикам, и о психологической составляющей дополнительного образования, которое обязаны проходить все священнослужители Церкви Англии. Во второй части авторы анализируют роль наук о душевном здоровье в практическом пастырстве Церкви Англии, уделяя особое внимание психологическим, богословским, а также юридическим аспектам этой деятельности. Третья часть статьи посвящена внутрицерковному контролю за психологическим и психиатрическим здоровьем духовенства, церковных работников и членов их семей, включая профилактику и коррекцию связанных с этой сферой расстройств. В заключении делаются выводы относительно результатов того подхода к наукам о душевном здоровье, который в настоящее время принят в Церкви Англии. Библиография представлена в порядке хронологии и включает списки изданных документальных источников и ключевой вторичной литературы. The article presents a review of key documental sources, structures and approaches that are characteristic for the psychological science in the Church of England’s practical life. In the Introduction to the article the authors tell about the method they applied in their research and the ways the pastoral ministry is understood in the Church of England. The authors identify four key instruments of the Anglican pastoral tradition: public worship, preaching, auricular confession, and Christian teaching beyond the church facilities. The Part Two is meant to describe the role of psychology in pastoral training of the Church of England’s clergy. It includes the position of the mental health sciences in formal education of the clergy candidates, the use of psychology-based methods in their assessment and self-assessment, and evaluation of the candidates that considers their psychological capacities, as well as mental health agenda within the continuing ministerial development, which is an accepted practice in the Church of England today. In the Part Three the authors analyze the place of the mental health sciences in actual pastoral practices in connection with some psychological, theological, and legal issues. The Part Four deals with the ways of supervision and protection of wellbeing of the Church of England’s clergy, pastoral workers, and their family members, which includes prevention and management of the related problems. In the Conclusion the authors briefly evaluate the effects of the Church of England’s current approaches to the mental health sciences. The Bibliography is ordered chronologically and comprises of the sources and the key secondary literature.

The study describes the role of cantors as an essential factor in the service to the Church and incarnates a mission by her to save the souls. Because of losing constant material support at the end of the XIX century by them this post was usually held by people without proper qualifications, endows, and principles. This was extremely negative to the level of service to the Greek Catholic church and its authority in society. Pointed out that clergy and activists of the clergy’s movement identified the issue of professional qualification of church singers as one of the keys within a complex of tasks for the revival clergy’s layer in the land. At the end of the XIX century functioned both eparchial professional clergy schools and private courses in Halychyna, and the list of them is given. Applicants for training at eparchial clergy schools had to meet the established criteria. Additionally, they had to have a good voice and complete primary school. Indicated that evidence of a singer’s professional qualification became a certificate that was taken as a result of a successfully passed exam in front of a special commission. Determined that as the factors for improvement of clergy’s education in the land the contemporaries named programs and methods improvement of study in professional educational institutions and widening of its net. Underlined the gaps in the educational program of clergy schools and the ways to solve them separately through laying special textbooks. Accented that the required component of the church singer’s education was named study of crafts as the mean for stable earning, organization of tighter communication with parishioners, and also to form clergy’s layer as a Ukrainian middle class. Pointed out that the task of clergy’s schools also should have been the education of people with a deep Christian and patriotic worldview. Based on statistics proved that at the end of the XIX century the vast majority of valid Greek Catholic clergy did not have a proper professional qualification. Determined that even after finishing professional institution, a significant part of graduates did not proceed to qualification exam. Contemporaries saw a solution for the situation in an obligatory professional exam for all unskilled singers and giving posts only to singers with certificates. Indicated that the relevant order was firstly issued by the spiritual authority of Stanislav diocese which became a push for qualitative changes in the level of Greek Catholic regency in Halychyna.

AbstractAim. The aim of the study was to analyse the literature concerning nursing education in Poland, with particular emphasis on current education and the Medical High School and Medical Vocational College at the secondary level in the basic range.Material and methods. Literature review and analysis of documents (certificates, teaching index) in the field of nursing education in Poland.Results. Initially, the role of nurses was played by the clergy or volunteers, by people who lacked both theoretical and practical knowledge to work in the profession, until the professional training began and qualified persons started to practice the profession. Nursing has been changing its form for many thousands of years. The first unification of the nursing education system took place in 1961, followed by the introduction of the Bologna Process in 2000.Conclusions. This thisis points to the differences between the courses of nursing education in a period from 18th century until today. Nursing education has changed its form for many years. Today, professional nurses have different levels of education, from secondary to higher education.

A high level of church involvement among African Americans suggests the potential of the Black church in addressing domestic violence. However, very little research has examined this topic. The current study is an exploratory study of how aware African American churches are of victims in their congregation and how they respond to them. The survey was conducted with a convenience sample (N=112) of church pastors and lay leaders, ¾ of whom were senior or associate/assistant pastors, from 9 cities and various denominations. The results showed that these churches may underestimate the number of members who are victims, infrequently address domestic violence from the pulpit, and sometimes provided interventions that are potentially harmful, i.e. couples’ counseling and/or lack of safety risk assessment. Respondents thought that their church’s response to domestic violence could be improved with more training for clergy and more knowledge of domestic violence resources. This paper provides recommendations for Christian Social Workers working with Black churches around issues of domestic violence.

The system dictates the reforms – on the educational conference of the Central Committee of the Communist Party on 28 October 1958The subject of the article is the educational conference which was held on 28 October 1958. It is believed that this meeting, in particular W. Gomulka’s speech, designated the main directions of future educational policy. Gomulka’s speech contained the following conclusions: the extension of compulsory education, the development of vocational education, professionalization of education and ideologisation of teacher training. A very important part of Gomulka’s speech was the issue of teaching religion. Although Gomulka promised to comply with the agreement concluded with the Church on teaching religion, he on the other hand criticized the conduct of the clergy on emblems and religious practices. The participants of the conference were more radical than Gomulka and advocated the total elimination of religious education in school. Strangely enough, all of the main conclusions of the meeting were subsequently turned into legislation. The crowning achievement of the speakers of 1958 became the law on the development of the system of education in 1961, which introduced secular schools and socialist educational ideals.

Basic education and training of female children in Serbia has a long tradition. It turned out that the institutional education of female children, which began in 1846, could not be kept only at the elementary level, because the overall development of the society and its requirements demanded the establishment of women?s vocational schools. Women?s vocational schools began operating back in 1863, and with interruptions during the wars, worked until 1948. Female society of Belgrade and many women?s societies across the country had an important role in the establishment and work of the women?s vocational schools, as well as the Ministry of Trade and Industry in the period between the two world wars. In the Ottoman period, the position of Christian women in the territory of Kosovo and Metohija was very difficult. They were mainly engaged in activities related to the family and household management. The neglect of women was the result of patriarchal relations and conservative views on their role and place in the society of the then Ottoman Empire. On the other hand, it was difficult to change the perception of parents that female children should also be educated. However, despite such perceptions and systemic problems, there were established in private homes in many cities in Kosovo and Metohija elementary schools for female children. Before the First World War, women?s elementary schools in Kosovo were established in Prizren, Pec, Pristina, Kosovska Mitrovica and Gjilan. Until the beginning of the World War I, women?s vocational schools also worked in Prizren, Kosovska Mitrovica and Gnjilane.

The article is devoted to the study of the current stage of development of the Christian educational paradigm of Russia in the segment of Protestant religious education as one of the aspects of the modern theory and practice of Russian confessional pedagogy from the standpoint of the theology of education. The article provides a brief overview of the emergence, development and current state of the educational model of the Seventh — Day Adventist Christian Church in Russia, which is represented by the Religious Spiritual Educational Organization of Higher education Zaoksky University of the Seventh-Day Adventist Christian Church (Zaoksky Adventist University, ZAU). This article substantiates the status of ZAU as a non-state educational institution of higher education, the ideological, worldview core of the educational model of which has a confessional religious character. The theological part itself is quite adequately combined with the secular-minded components of the vocational education. This phenomenon is connected to the fact that the training and educational process take place both according to programs corresponding to Federal State Educational Standard (FSES) and confessional university educational programs at the same time. The reasonable conclusion of this article is presented by the review of the educational religious model of reproduction of pedagogical workers created in ZAU, capable of both qualified working in confessional educational institutions and working in the secular educational sphere.

Abstract Vocational training, functioning of an academic teacher in the profession and personal development are the selected areas of the author’s scientific research inquiries, based on the Christian concept of Man as the image of God and the perception of the value of a person in being a Human. Christian academic teacher has been defined as an advocate who lives with faith, conscious of the gift of his teaching vocation. In the environment of his life and work, he penetrates the academic and social structures with evangelical values. As a guardian of human existence, he supports Man in his comprehensive development. He helps him to recognize, extract and develop his innate talents. The conviction of the author as to the validity of forecasting and building an alternative structure of a personal model as a Christian academic teacher appeared in the course of his own considerations, the assimilation of negative assessment of academic reality, changes in thinking about the teacher, issues of peudetology. The principal hope of the author for success of an idea of academic teacher model and his personal formation as a Christian lecturer named proponent, is to base the process of his formation on personal pedagogy of Jesus as a Master. Hence, construction of an alternative to other solutions - a model of personal Christian lecturer as an advocate and a witness of faith - fills a gap in academic situation of pedeutology educational crossroads at the threshold of the twenty-first century, and is an attempt to modernize this segment of academic reality. It has been assumed that humanism in the educational process of higher school in the education of tomorrow means renewal, continuous creation, safeguarding and development of the human dimension of educational entities.

Can positive social contact between members of antagonistic groups reduce prejudice and discrimination? Despite extensive research on social contact, observational studies are difficult to interpret because prejudiced people may select out of contact with out-group members. We overcome this problem by conducting an education-based, randomized field experiment—the Urban Youth Vocational Training program (UYVT)—with 849 randomly sampled Christian and Muslim young men in riot-prone Kaduna, Nigeria. After sixteen weeks of positive intergroup social contact, we find no changes in prejudice, but heterogeneous-class subjects discriminate significantly less against out-group members than subjects in homogeneous classes. We trace this finding to increased discrimination by homogeneous-class subjects compared to non-UYVT study participants, and we highlight potentially negative consequences of in-group social contact. By focusing on skill-building instead of peace messaging, our intervention minimizes reporting bias and offers strong experimental evidence that intergroup social contact can alter behavior in constructive ways, even amid violent conflict.

The purpose of the study is to analyze and periodize the historical process of formation and development of the UGCC theological education system in independent Ukraine (1991-2010), to clarify its structure, achievements and prospects for integrating theological education into the educational space of the Ukrainian state. Research methodology is based on the scientific principles of objectivity and historicism, special scientific methods of critical analysis of sources, problem-chronological and system-structural. Scientific novelty periodization and development of the system of theological education of the UGCC in independent Ukraine (1991–2010) are carried out. Conclusions: the revival and development of theological education of the UGCC during the independence of Ukraine had several features: first, the "spontaneous" resumption of theological seminaries at first gradually acquired clear organizational features, and their formation provided constant training for the next generation of clergy; secondly, for the first time in the history of theological education of the UGCC, a more or less clear concept of its development was created, which allowed not only to delineate theological education at certain organizational levels, but also to ensure the organizational development of theological schools. We can say that on the 20th anniversary of the UGCC coming out of the underground, it created a clearly structured system of theological education, in which three groups can be divided: the first is a network of scientific and educational institutions (UCU in Lviv with a branch in Rome and the Institute of Oriental Christian Studies). in Ottawa), the main task of which is the formation of theological science, its integration into the scientific and educational space of Ukraine; the second is a network of seminaries designed to provide the Church with a new generation of priests; the third is a network of "general Christian education" institutions, including catechetical institutes and deacon-regent schools (with some caveats, as they provide a certain level of theological knowledge and "professional" qualifications), as well as Sunday parish and general Greek Catholic schools. Thus, such a structured system of theological education of the UGCC not only allows for "professional" training of "personnel" for the UGCC, but also contributes to the "new evangelization" of modern society.

Introduction. The article analyzes and introduces into scientific discourse a set of archival documents included in Collection 597 — ‘Astrakhan Diocesan Committee of the Missionary Orthodox Society’ — of the State Archive of Astrakhan Oblast dealing with the Committee’s earliest years and key directions of its activity. Materials and methods. The study employs comparative and historical/descriptive methods of research. The work analyzes the mentioned archival documents of 1870–1874 containing materials on work activity management within the Committee, personnel and financial policies, reports on its grand opening and the formation of a general meeting, analytical notes and appeals of committee members, interdepartmental correspondence on organizational issues, correspondence with the Orthodox clergy of Astrakhan Governorate and their reports, letters about translation, publishing, and academic efforts of the Committee. Results. The paper introduces a set of documents related to the earliest years of Astrakhan Diocesan Committee. Conclusions. The materials discovered in Collection 597 (State Archive of Astrakhan Oblast) and specifically those covering the earliest years of Astrakhan Diocesan Committee do add to the panorama of missionary tools and techniques once employed by the Russian Orthodox Church in Kalmyk Steppe throughout the late 19th and early 20th centuries, mention personalities to have served as members of the Committee, clarify as to sources and amounts of financing, problems and prospects faced by Orthodox Christian missionaries in Kalmyk uluses (districts). The creation of Astrakhan Diocesan Committee gave rise to extended translation and publishing activities, intensified the training of missionaries supposed to spread Orthodox Christianity in Kalmyk Steppe in the 19th and early 20th centuries.

Introduction. The article analyzes and introduces into scientific discourse a set of archival documents included in Collection 597 — ‘Astrakhan Diocesan Committee of the Missionary Orthodox Society’ — of the State Archive of Astrakhan Oblast dealing with the Committee’s earliest years and key directions of its activity. Materials and methods. The study employs comparative and historical/descriptive methods of research. The work analyzes the mentioned archival documents of 1870–1874 containing materials on work activity management within the Committee, personnel and financial policies, reports on its grand opening and the formation of a general meeting, analytical notes and appeals of committee members, interdepartmental correspondence on organizational issues, correspondence with the Orthodox clergy of Astrakhan Governorate and their reports, letters about translation, publishing, and academic efforts of the Committee. Results. The paper introduces a set of documents related to the earliest years of Astrakhan Diocesan Committee. Conclusions. The materials discovered in Collection 597 (State Archive of Astrakhan Oblast) and specifically those covering the earliest years of Astrakhan Diocesan Committee do add to the panorama of missionary tools and techniques once employed by the Russian Orthodox Church in Kalmyk Steppe throughout the late 19th and early 20th centuries, mention personalities to have served as members of the Committee, clarify as to sources and amounts of financing, problems and prospects faced by Orthodox Christian missionaries in Kalmyk uluses (districts). The creation of Astrakhan Diocesan Committee gave rise to extended translation and publishing activities, intensified the training of missionaries supposed to spread Orthodox Christianity in Kalmyk Steppe in the 19th and early 20th centuries.

The origin of the Saint-Joseph University of Beirut, or USJ, dates back to the Seminar of Ghazir founded by the Jesuit Fathers in 1843. The College of Ghazir, established with the intention of training the local Maronite clergy, was transferred to Beirut in 1875. This centre for higher studies was named Saint-Joseph University. In his audience of 25 February 1881, Pope Leo XIII conferred the title of Pontifical University on the USJ.This article deals with the history of the USJ, the first great French-speaking Jesuit institution in the area which, at the time, bore the name of “Syria”. (The term Syria is used henceforth to represent the geographical entity of the nineteenth and early twentieth centuries, which includes Syria and Lebanon of the present.) The underlying reasons for the creation of Saint-Joseph University of Beirut have to do with its being located in a province of the Ottoman Empire coveted by the future mandatory power, France. By the 1870s, the Ottoman Empire was being preserved chiefly by the competition between the European powers, all of whom wanted chunks of it. The Ottoman territory, like the territory of the Austro-Hungarian Empire, encompassed a great many ethnic groups whose own nationalism was also stirring. Under Ottoman rule, the region of the Levant developed economic and religious ties with Europe. Open to the West, it became a hotbed of political strife between various foreign nations including France, Russia and Britain. These powerful countries assumed the protection of certain ethnic and religious groups, with France supporting the Christian Maronites and Britain supporting the Druzes.

Purpose – The purpose of this paper is to report a pilot study that evaluated an innovative practice in a faith community context designed to help older people live well at the end of life and prepare for death. Design/methodology/approach – A simple audit of the intervention using a contemporaneous journal kept by the author, and a follow up questionnaire completed by participants. Findings – Rich findings on the process are reported. These indicate a high degree of engagement by participants, the establishment of a high degree of group intimacy and trust, a high level of articulation of wisdom, the emergence of significant anxiety in some isolated cases, and the use made of tea and cake to manage the transition between the existentially demanding nature of the discussions and normal life. The outcome indicated very high levels of appreciation and increased confidence in relation to issues of death and dying. Practical implications – The findings of the pilot have been used to inform training of clergy in the principles of working in this area (e.g. in ways of managing group dynamics and anxiety, pacing, tuning in to archetypes and the natural symbols that people use to talk about death and dying, self-care and supervision of the programme leader/facilitator). Originality/value – The paper adds to knowledge in terms of an in depth description of processes at work in a group of older people working on spiritual and practical issues in relation to death, and offers ideas for supporting older people in this process, some of which are specific to the Christian tradition, and some of which are more widely applicable to people of all faiths and none. It gives a specific worked example of what “spiritual care” in this area might look like.

Folkeoplysning og ungdomsliv - et indlag ud fra Sorens Ehlers, ‘Ungdomsliv ’ (2000)[‘Folk’-Education and Youth: Reflections upon Soren Ehlers, ‘Ungdomsliv ’ (2000)]By Vagn WahlinSøren Ehlers, Ungdomsliv. Studier i den folkeoplysende virksomhed for unge i Danmark 1900 -1925 [The Youthful Years: Studies in the ‘Folk’- Education of the Young in Denmark 1900 - 1925] (Alinea, Copenhagen, 2000), 281 pp.In January 2000 there was considerable media discussion and an unusually vociferous gathering at Danmarks Padagogiske Universitet [The Danish University of Education] over university lecturer Soren Ehlers’ public defence of his thesis, where Ehlers convincingly demonstrates that the influence of Grundtvig and the Grundtvig legacy upon the education of Danish youth has been overrated seen in relation to the influence of relevant initiatives and trends at home and abroad. The book also offers an introduction to new approaches in educational research.This article critically addresses some major points arising from the study. In general, Ehlers’ readable presentation of an impressive quantity of comprehensive material and data deserves praise: firstly, as a solid introduction to and outline of a complicated educational debate and secondly, as a much needed platform for further investigations in the matter of upbringing, educating and morally influencing young people.Regrettably, the author’s approach is by the uncritical introduction of ill-fitting theory (I) from UNESCO’s concepts and categorisations (formal/non-formal/informal) of educational patterns; (II) from relatively recent Danish ethnological-anthropological theory about three dominant life-forms, namely (a) the self-employed - such as farmers, shop-keepers and minor craftsmen; (b) the wage-earning - such as industrial workers, unskilled workers and lower functionaries; and (c) the vocational – such as teachers, clergy, businessmen; and (III) from relatively recent Danish political science which divides society into four chief sectors, namely (a) the public - covering state, municipal and political organisations; (b) the private - profit-dominated businesses, factories and co-operatives; (c) the voluntary - non-profit-making organisations such as local sports associations, charities and Christian associations; and (d) the family and other social and local networks.All theories, I-III, are used in a pell-mell manner, with a stiff logic unconstrained by proper qualifications; and thus they weaken rather than illumine the study. What is worse: although, as Ehlers rightly argues, there is indeed need of a higher level of theoretically based research in the humanities and religious studies, it is to be feared that this book will rather scare researchers away than convince them to cultivate that theoretically-based approach.

Статья посвящена церковному и государственному регулированию правового положения духовных учебных заведений Русской Православной Церкви в Российской Федерации в современный период. Основная цель исследования заключается в анализе правового статуса духовных учебных заведений как религиозных организаций, с одной стороны, и как образовательных организаций, с другой стороны. Первичность правового статуса религиозной организации отличает правовое положение духовных учебных заведений от остальных образовательных организаций. В связи с необходимостью соблюдения положений Конституции России, касающихся свободы совести и вероисповедания, положений Федерального закона «О свободе совести и о религиозных объединениях», а так же норм международного права, государство и Церковь ведут поиск правовых решений во избежание дискриминации христиан в реализации их права на подготовку священнослужителей, церковнослужителей и религиозного персонала согласно внутренним установлениям Русской Православной Церкви. В статье представлены особенности церковного статуса духовных учебных заведений, связанных, прежде всего, с предъявлением требования к студентам и преподавателям высокого уровня христианской нравственности, а также особенности государственного статуса, которые призваны обеспечить, по возможности, все требования церковного статуса духовных учебных заведений. The article is devoted to the Church and state regulation of the legal status of theological educational institutions of the Russian Orthodox Church in the Russian Federation in the modern period. The main purpose of the study is to analyze the legal status of religious educational institutions as religious organizations, on the one hand, and as educational organizations, on the other. The primacy of the legal status of the religious organization distinguishes the legal status of theological educational institutions from other educational organizations. In connection with the need to comply with the provisions of the Constitution of Russia concerning freedom of conscience and religion, the provisions of the Federal Law «On Freedom of Conscience and Religious Associations», as well as the norms of International Law, the state and the Church are looking for legal solutions to avoid discrimination training of clergy and religious personnel in accordance with the internal regulations of the Russian Orthodox Church. The article presents the features of the church status of theological educational institutions, associated, first of all, with the presentation of requirements for students and teachers of a high level of Christian morality, as well as the features of state status, which are designed to ensure, if possible, all the requirements of the church status of theological educational institutions.

MASTERS OR SLAVES? AI and the Future of Humanity by Jeremy Peckham. London, UK: Inter-Varsity Press, 2021. 256 pages. Paperback; $31.99. ISBN: 9781789742398. *Will humans maintain their status as masters of their own creation or will they inevitably become slaves to these creations? Jeremy Peckham's book is another Christian analysis of the progress in artificial intelligence (AI) and a warning to the world of the dangers AI poses for the individual and for society at large. Peckham believes that the unregulated research and development of AI coupled with the laissez-faire usage of AI systems will result in humanity's degradation. *In the first chapter, Peckham captures the reader's attention by presenting a short fictional account of the Jefferson family starting their day in a world saturated with computer technology. This introductory story highlights the new technological reality in which we need to seriously explore AI's influence on humanity. In chapters two and three, Peckham presents a quick historical overview of computer and AI development. Chapter two begins with how computers and AI started as simplistic number-crunching machines that went from "winters" of technological disappointment to rapid progress with massive global impact. With this rapid evolution of AI, a necessary change is needed to determine whether AI can be considered morally neutral. *To address the growing danger and influence AI has on humanity, Peckham builds his argument in chapter four on the foundation that there is something special and unique about humanity. Humans are not only flesh and blood creatures but also bearers of God's given imago Dei ("image of God"). This imago Dei is what separates humans from other nonliving and living things. In addition, as part of the imago Dei, Peckham affirms that humans have true freedom of choice. While Peckham does not provide a comprehensive examination of various philosophical stances regarding free will, he suggests that the ability of human beings to make choices freely is crucial to understanding how they are created in God's image. Beginning with the foundation of human's imago Dei, Peckham develops a Christian critique of AI by examining technology's effect upon this most important aspect of humanity. *Following his chapter on humanity's imago Dei, Peckham's main argument is further developed in chapters five to ten where he identifies six key areas of technology which threaten or have the possibility of threatening the imago Dei. In chapter five, Peckham is concerned that the continued reliance on AI to make decisions based on the premise that AI is unbiased is dangerous. Trusting AI technology in this manner further distances our relationship with other humans and elevates AI "reasoning" to human-like levels. In chapter six, human relationships with chatbots and digital assistants are the focus. Here, Peckham fears that the increasingly human (and often female) personification of digital assistants will lead to a distortion of emotional attachment and even to the illusion that we owe these artifacts ethical treatment. In chapter seven, Peckham considers whether the increased convenience and perceived general safety offered by state-controlled AI is worth the cost of restricting individual freedoms. For Peckham, the cost of individual freedom is too high a price to pay for the convenience which the state or the "Big Tech" companies now wield with substantial power and influence over the individual. *Chapter eight highlights the moral dilemma of whether an autonomous machine (such as a self-driving car) should be held morally responsible for its actions. Peckham believes that moral responsibility must ultimately remain with a human rather than placed on a machine. In chapter nine, Peckham addresses the growing concern that continued AI progress will result in fewer jobs available or in jobs that require higher technological proficiency. To address this growing concern, Peckham briefly explores the possibility of a UBI (universal basic income) and encourages a reexamination of a theology of work. Finally, Peckham's last critique of AI centers on its implementation in video games and virtual reality. Peckham fears that these digital realities present a slippery slope for users who will be unable to differentiate between true reality and digital reality. *In the final two chapters (eleven and twelve), Peckham considers a Christian response to AI progress along with developing a Christian manifesto toward AI research and usage. Rather than utilizing AI technology mindlessly or carelessly, Peckham exhorts the reader to seriously consider the substantial influence AI has upon the individual and how AI development should be regulated moving forward. To properly consider and regulate AI, Peckham argues that a Christian worldview provides the best framework with which to understand humanity and our relationship with technological artifacts. Thus, his brief Christian manifesto serves to introduce how Christians can have a voice in the AI conversation. *Peckham's educational and vocational background in computer technology serves him well in writing this book. He has worked on computer and AI technology in both the government and commercial sectors. With his background in various AI technologies, Peckham understands how AI technology is built, how it functions, and the intentions behind the design. This is a strength of the book since many Christians who discuss AI often lack the requisite training and expertise. *Although Peckham does understand AI technology well, he does not examine the ontological considerations of AI. Peckham looks mostly at the effects of AI technology and then tries to develop a critique of that technology rather than relying on more philosophical arguments. Peckham's critique throughout the chapters would be stronger if he considered an ontology of AI or provided a more detailed explanation of what AI is before presenting his critique. At several points throughout the book, Peckham implores the reader to consider the harmful consequences of AI technology, but he does not look into the deeper fundamental philosophical presuppositions. *In addition, chapter ten, addressing video game AI and virtual reality technology, comes across as outdated, restating many of the traditional Christian arguments against video games. While Peckham does helpfully highlight the new AI technologies used in video games (such as augmented and virtual reality), his criticisms of video games ignore the numerous variations of games as well as the communities built around video games. By presenting a familiar Christian critique, Peckham risks dismissing some of the more-recent developments in the video game industry as well as alienating readers who are active within that community. *Overall, Masters or Slaves? is a welcome addition to the growing Christian literature on AI. In comparison to other recent Christian publications on AI, such as Jason Thacker's The Age of AI or John Lennox's 2084, Peckham's contribution has a stronger technical foundation due to his extensive background in the technology. Peckham expresses moral concerns similar to those of other authors about the development of AI, while covering a large number of areas that AI currently, or will inevitably, affect. Although Peckham could certainly provide even more background on specific AI technologies, his book serves as an excellent introduction to a Christian response to AI. *Reviewed by Eddy Wu, IT Operations Manager and PhD student at Southeastern Baptist Theological Seminary, Wake Forest, NC 27587.

Introduction: The entry of theology into the educational sphere of modern Russia should already be considered as an accomplished fact, the fact is both academic and legal. Theology is included in the nomenclature of specialties of academic scientists of the Russian Federation, the passport of a scientific specialty is approved, in particular, "Orthodox Theology" (specialty code: 26.00.01), the work is in progress to open the corresponding dissertation council. In 48 higher educational institutions of the country, structural subdivisions of higher education institutions were opened, aimed at implementing teaching in this area.A preliminary analysis of the existing master’s degree programs in theology showed that most of them are aimed at training theologians, religious scholars, art historians, experts, educators, teachers, counselors, social specialists, church officials, etc.This article substantiates the relevance of introducing an alternative master's degree program in theology, developed at the Department of Philosophy and Theology at Minin University. The peculiarity of the program is that it does not give up the specifics of religious studies and the philosophy of religion that should be present in theological education, being its base. It is aimed at developing undergraduate competencies of research activities based on fundamental theological knowledge, the level and content of which is set by the development of science and technology of modern society. In addition, the program provides for the solution of three main problems caused by contradictions in the culture of the modern information society: 1) formation of the axiological subsystem of the culture of the modern young scientist based on traditional Christian values; 2) training of theologians who are able to participate in the development and teaching of theological disciplines at various levels and forms of education (supplementary, vocational, continuous, etc.); 3) integration of secular and religious education based on the research activities of the university.Materials and methods: in the course of writing the article, empirical and theoretical methods of research on these problems were used, in particular: a dialysis method, a synthesis of practical learning experience, an analysis of educational and methodical and scientific literature, a method of historical comparison, a prognostic method.Results: an analysis of existing master's degree programs in theology revealed that it is necessary to develop concepts for this type of education based on the integration of secular and religious education, rather than pushing out one another. The proposed model of the Master’s degree program in Theology and the “Orthodox Theology” training profile, which has been introduced at Minin University since 2019, is built on this principle. Its introduction is relevant because it is aimed at solving the main problems caused by the contradictions of modern information culture in society.Discussion and conclusions: taking into consideration the development trends of Russian society in general and the sphere of domestic education in particular, the tendencies to an ever greater “turn” in the direction of traditional religious values can be traced. In this regard, the Russian pedagogical community is experiencing the need to train qualified personnel who professionally combine pedagogical methods and research competencies related to theological issues. It is necessary to continue working to increase the number of specialists, in particular, at the level of the magistracy, who are able not only to orient themselves in the basics of world religions, but also to professionally train these competencies the future young teachers who are able to instill in the younger generation basic moral values, to conduct promising research and development educational activities that meet the requirements of the information society.

This paper examines the ideology of the German Neukirchen Mission and its implication on education in Tana River County, Kenya 1887 to 1986. Western education and Christianity in Africa were introduced by Christian missionaries from Europe as early as the 16th century but took root in around the mid-nineteenth century. In Tana River, several missionary organizations ventured in the area notably the Methodist Missionary Society (MMS), the German Neukirchen Mission (GNM), the Holy Ghost Fathers (HGF) and the Swedish Mission. They all gave up in the area due to a multiplicity of hardships save for the GNM which hang on and continued with evangelization and education. Consequently, there is need to look at the ideology of the GNM that influenced its resolve to persist in an area shunned by its contemporaries. An understanding of GNM’s ideology would come in handy in helping to improve education standards in the area bearing in mind that the same problems that bedeviled the region have to a large extent remained to date The study had three objectives which were: to identify the educational institutions opened by the GNM in Tana River County 1887-1986; to establish the hardships experienced by the GNM in Tana River County in the period 1887-1986 and to examine the ideology which influenced GNM’s activities in Tana River County in the period 1887-1986. The time frame was 1887 to 1986. This period covers the time the GNM arrived in Tana River to the year the first secondary school was established at Ngao i.e 1986. Ngao served as GNM’s mission base or station since the arrival of the missionaries in the region. The study was historical in nature and utilized a historical research design. Sources of data were both primary and secondary sources. Primary sources were mainly drawn from the Kenya National Archives (KNA) and schools and churches in Tana River. Document analysis was also utilized as a data collection method. The research instruments were interview schedules and Focus Group Discussions (FGDs). Respondents to these research instruments were retired educationists, civil servants and politicians, church leaders and village elders selected through purposive and snowball sampling techniques; all totaling 33. Collected data was analyzed through qualitative and quantitative methods while documents were analyzed through external and internal criticism. The study found out that the GNM established 31 primary schools 28 of which are still operational. The GNM missionaries experienced several challenges among them deportation during the two World Wars, frequent Somali attacks, floods, poor transport network, malaria infections and inadequate finances. The ideology was examined under five perspectives namely The Great Commission, Faith Mission, Reformed Theology, Social Darwinism and Socio-Political and Economic view point. The study recommends improvement of road and school infrastructure, investing more on Technical and Vocational Education and Training (TVET) institutions, opening of a secondary school wing in every primary school, delocalization of teachers and establishment of an institution of higher learning in the area.

THE LOGIC OF THE BODY: Retrieving Theological Psychology by Matthew A. LaPine. Bellingham, WA: Lexham Press, 2020. 363 pages. Paperback; $26.99. ISBN: 9781683594253. *In this book, the author seeks a theological and biblical response to contemporary neuropsychology, stemming from a need for more effective pastoral care and faith-based counseling.1 LaPine seeks to address a perceived gap between a theological understanding of human agency, and current neuroscience and psychology that leaves pastors and faith-based counselors under-equipped to meet the real mental health and counseling needs they encounter. Although the ultimate purpose is to provide much-needed support for applied pastoral or counseling care, the book is written as a theological reflection to inform a practitioner's theology of practice. *Anchored in the Reformed tradition, LaPine provides an overview of pre-Reformation and Reformed 'theological history in relation to the historical evolution of the field of psychology. Given the scope of these fields, the task of a thorough theology of psychology would take volumes. As a classical Reformed theologian, LaPine uses almost four hundred pages to narrow down the conversation to the theological basis for emotions and neurobiology, specifically through the relationship between the body and mind or spirit. The relationship of will, emotion, biology, spirit, and soul forms the core pieces of this book, around which the chapters revolve. *In his introduction, LaPine presents his "straw man" conflict: the rich spiritual position of faith, against "the modern, reductionist tendency to explain our emotional life exclusively in terms of brain function" (p. xix). At the same time as he points to a distance between (secular) psychology and theology, LaPine also highlights two opposing streams of theology: one that makes the spirit or the spiritual superior to the body or biology, and one that does not. LaPine shows that neuro'psychology values the body and integrates it with the biological facts of emotion and volition (will), whereas mainstream Reformed theology does not, valuing the spiritual in primacy. LaPine notes that this dualism leaves Reformed counselors and pastors without a theology for a more holistic account of human psychology. He states that the Reformed mainstream shows a "lack of psychological nuance" (p. 4), leading to "emotional volunteerism," or the position that people have moral culpability for emotions. In other words, an experience like anxiety becomes a moral sin, to be addressed by prescriptive spiritual re-orientation. The risk here is either a moralistic approach to mental health and human pain, or else abandonment of theology in an attempt to align counseling to contemporary psychological science in practice. Both these options undercut holistic care by undervaluing or ignoring either the body or spirit respectively. *LaPine argues, rightly in my view, that "sufferers simply cannot repent and believe their way out of anxiety" (p. 36); this begs a need for a more robust and nuanced theology, particularly given the current scientific evidence for the neurobiology of emotion. LaPine describes what he calls a "tiered psychology," for which he finds a better grounding in Thomistic theology. The first three chapters of the book are dedicated to a history of theological attempts to account for psychology, in dialogue with the medical scientific understandings of those times. Chapter four explores the theology of Calvin, covering roots in theology for the current Reformed mainstream demotion of the body, as well as nuances of interpretation that LaPine sees as evidence of threads of Reformed theology that instead carried on the earlier holism. In chapter five, he continues the history of Reformed theology in respect of the debate of the seat of the soul, the place of the will, and the 'question of the influence of the body's impulses on moral or cognitive control. *The overall picture in this historical review is of an emerging dualism and hierarchy in which reason is morally obligated to control the inherently sinful impulses of the "flesh." Chapters six to nine alternate between explorations of natural law, science, and biblical reference to show that a more biblical and authentic (to Calvinism) theology comes closer to Thomas Aquinas's views, as well as to contemporary neuroscience (accepting psycho-emotional struggle as a human phenomenon without inherent moral culpability). *LaPine's Reformed-style writing (dense discussion with heavy footnotes, discussion spiraling around the same theme in different ways for several hundred pages) is admirable for its integrity. He has done his homework on both theological history and many aspects of psychology and neuroscience. As well, he is addressing very important issues in the context of a history of inadequacy in faith-based responses to mental health and counseling across Christian denominations. LaPine's work fills a critical gap at a timely moment in history, when the church needs a better response to human needs, and practitioners need tools for a more robust theology of practice. *At the same time, the author's deep dives into highly technical theological language and footnoted minutiae make a commitment to reading the whole book difficult for anyone who is unfamiliar or uncomfortable with the dense writing style of Reformed theology. There are also inconsistencies in the central arguments. For example, LaPine's opening section pits faith approaches against biological materialism as the current mainstream view, but draws on nonmaterialist views and resources in other areas without acknowledging that materialism is only one among the current views, many of which are more inclusive of spirituality. Materialist determinism is more confined to the medical model, which governs only a fraction of the practice of counseling psychology, most of which has embraced either existential, psychodynamic, or humanistic approaches. *LaPine does an interesting job of trying to pry Reformed theology from a particular tradition of Reformed thought, showing this particular tradition to be just one among many options consistent with core Reformed commitments. The book, however, can't quite get unstuck from its initial strategy of attaching its arguments to highly specific and selective theological and psychological parameters. A therapist or pastor wishing to better anchor their counseling approach in their theology might do well to select from the range of neuropsychotherapeutic theories and approaches in the dialogue between their theology and psychology, rather than start with defining the task as a conversation with materialist determinism. *The theological treatment sometimes loses "the forest for the trees." The discussion of interpretive nuances in Jesus's embodied experience of anguish in Matthew 26 (chap. 7) is a nugget. LaPine's arguments ground the issues well in scripture and in the heart of the Christian faith (the life and death of Jesus), as well as in its roots of Jewish understanding. Nonetheless, the reader loses track of the key salient points in the main theology chapters that lay out the "chess pieces" of the debate--Aquinas (chap. 2), Calvin (chap. 4), Reformed tradition (chaps. 7-8)--after slogging through the tangents and lengthy footnotes. Shortening the book by 200 pages would have been a worthwhile editorial exercise and would also have made the book comprehensible to more readers. *LaPine's neuropsychology discussion sometimes gives an impression of romping loosely through a broad field that never shakes the overgeneralized straw-man role set at the beginning, despite some interesting and pertinent references (such as Panksepp's emotional systems). It is difficult to see the precise connection between the theology and contemporary psychology, despite the enduring relevance of the central debate about moral choice, spirituality, and emotional health. Nevertheless, professionals with psychology training will find interesting points and connections. LaPine's book is a worthwhile exercise in wrestling with one's beliefs about the interactions between body, mind, and soul, and with the place of human agency in mental health and moral life. For this, the book provokes a discussion that is much needed. The book is a worthwhile resource for any faith-based Christian (any denomination) student of counseling or chaplaincy, or for clergy or divinity students who want to take their responsibility for counseling and pastoral care seriously. The cost of the book is very reasonable, and well worth it for the segments a reader may find most useful. As well, the questions addressed (relationship of spirit/soul and body, moral choice vs. mental health) are central to the task of counseling. The church is long overdue for supporting practitioners toward a theology of practice in counseling psychology that integrates current science. *Generally, I give the book a thumb's up. I recommend it for therapists, though those who haven't read theology in a while, will find it hard slogging. I also recommend it for counseling and psychology training in faith-based institutions because LaPine addresses many of the core issues and difficult questions of agency and moral responsibility. The structure of the book could provide a nice framework for a course on topics such as the history of "theology of psychology," development of a theology of practice, or theories of change in pastoral counseling. Readers, however, do need to supplement the contemporary psychology references with further reading for a first-hand understanding of the nuances of the field, rather than relying on LaPine's brief and oversimplified summaries. *Note *1This book is available through the ASA Virtual Bookstore at: https://convention.christianbook.com/Christian/Books/easy_find?Ntt=THE+LOGIC+OF+THE+BODY%3A+Retrieving+Theological+Psychology&N=0&Ntk=keywords&action=Search&Ne=0&event=ESRCG&nav_search=1&cms=1&ps_exit=RETURN%7Clegacy&ps_domain=convention. *Reviewed by Heather Sansom, Registered Psychotherapist in private practice, and Professor, Cambrian College, Sudbury, ON P3A 3V8.

Abstract Introduction Like many helping professionals in emotional labor occupations, clergy experience high rates of mental and physical comorbidities. Regular stress management practices may reduce stress-related symptoms and morbidity, but more research is needed into what practices can be reliably included in busy lifestyles and practiced at a high enough level to meaningfully reduce stress symptoms. Methods and analysis The overall design is a preference-based randomized waitlist control trial. United Methodist clergy in North Carolina will be eligible to participate. The intervention and waitlist control groups will be recruited by email. The interventions offered are specifically targeted to clergy preference and include mindfulness-based stress reduction, Daily Examen, and stress inoculation training. Surveys will be conducted at 0, 12, and 24 weeks with heart rate data collected at 0 and 12 weeks. The primary outcomes for this study are self-reported symptoms of stress and heart rate at week 12 for each intervention compared to waitlist control; the secondary outcome is symptoms of anxiety comparing each intervention vs waitlist control. Ethics and dissemination Ethical approval was obtained from the Duke University Campus IRB (2019-0238). The results will be made available to researchers, funders, and members of the clergy community. Strengths and limitations of this study While evidence-based stress reduction practices such as mindfulness-based stress reduction (MBSR) exist, a wider variety of practices should be tested to appeal to different individuals. Clergy in particular may prefer, and consequently enact, spiritual practices like the Daily Examen, and individuals such as clergy who spend most of their time thinking and feeling may prefer experiential-based practices like stress inoculation training. If efficacious, the Daily Examen and stress inoculation training practices have high feasibility in that they require few minutes per day. This study is limited by the inclusion of Christian clergy of only one denomination. Trial registration ClinicalTrials.gov NCT04625777. November 12, 2020.

Abstract This essay will examine the contribution of pastoral (professional) supervision in enabling and ensuring a safe church. Pastoral supervision is the brave, safe space where clergy (and ministry workers) reflect on their ministry practice in a regular, planned supervision session. The present article emerges from a decade of training pastoral supervisors and consultation across the national Anglican Church during 2019 based on recommendations made by the Royal Commission into Institutional Responses to Child Sexual Abuse. It concludes that the properly Christian way for pastoral supervision to change the culture of the Church is christological: a rigorous grounding of its theory and practice in the story of Jesus Christ.

The present paper responds to calls to integrate a more explicitly intersectional framework and agenda to vocational psychology. We elucidate how several matrices of domination (i.e., interlocking systems of oppression) may shape the working lives of Americans. Although vocational psychology has made limited progress in exploring two such matrices—the impact of White supremacy and Patriarchy—and expanding research, theory, and clinical work to increasingly diverse populations, we argue that other oppressive systemic forces have been largely overlooked. In response to this gap, a close analysis of how our economic system (i.e., late-stage capitalism, neoliberalism) and Christian hegemony (i.e., protestant work ethic, the prosperity gospel) have impacted the workforce is provided. Finally, to center intersectional perspectives on change, we argue that vocational psychology must pivot to a more activist stance and provide recommendations for research, training, and clinical work.

Abstract: Professional teachers can move the dynamics of the progress of national education, for that a continuous, targeted and effective development process is needed. The process to improve professional teachers needs to support all elements related to the teacher. This study aims to describe 1) school policy in increasing teacher professionalism in the Senior/Vocational High School Kambera District. 2) Efforts to the obstacles faced in the implementation of increasing teacher professionalism in the Senior/Vocational High SchoolKambera District. This study used a qualitative descriptive approach with data collection methods in the form of observation, interviews, and study of documents that are used as sources of primary data and secondary data. The location of this study was at Senior High School 1 Kambera, Payeti Christian Senior High School, and Vocational High School Negeri 5 Waingapu. The results showed that: 1) the implementation of MGMP activities, PKB, Diklat, curriculum development from the three schools was still lacking because not all teachers were sent in these activities. The obstacles faced are continuing professional development, namely the lack of teacher's understanding of teaching materials, and the lack of opportunities to attend training as a support to become professional teachers. 2) Efforts towards the obstacles faced in implementing teacher professionalism have been carried out related to the implementation of PKB, MGMP, curriculum development, training at the school, regional and provincial levels, but these achievements have not been fully maximized.Keywords: School Policy, Professionalism, Teachers Abstrak: Guru profesional dapat menggerakkan dinamika kemajuan pendidikan nasional, untuk itu diperlukan suatu proses pembinaan berkesinambungan, tepat sasaran dan efektif. Proses untuk meningkatkan guru profesional perlu dukungan semua unsur yang terkait dengan guru. Penelitian ini bertujuan untuk mendeskripsikan 1) kebijakan sekolah dalam peningkatan profesionalisme guru di SMA/SMK Kecamatan Kambera. 2) Upaya terhadap kendala yang dihadapi dalam pelaksanaan peningkatan profesionalisme guru di SMA/SMK Kecamatan Kambera. Penelitian ini menggunakan pendekatan deskriptif kualitatif dengan metode pengumpulan data berupa obsevasi, wawancara, dan studi dokumen yang dijadikan sebagai sumber data primer dan data sekunder. Lokasi penelitian ini di SMA Negeri 1 Kambera, SMA Kristen Payeti, dan SMK Negeri 5 Waingapu. Hasil penelitian menunjukkan bahwa: 1) pelaksanaan kegiatan MGMP, PKB, Diklat, pengembangan kurikulum dari ketiga sekolah tersebut masih kurang, karena tidak semua guru-guru dikirim dalam kegiatan-kegiatan tersebut. Adanya kendala yang dihadapi yaitu pengembangan keprofesionalan secara berkelanjutan yaitu kurangnya pemahaman guru terhadap materi ajar, dan kurangnya kesempatan untuk mengikuti pelatihan-pelatihan sebagai penunjang menjadi guru profesional. 2) Upaya terhadap kendala yang dihadapi dalam pelaksanaan peningkatan profesionalisme guru sudah dilaksanakan terkait pelaksanaan PKB, MGMP, pengembangan kurikulum, diklat pada tingkat sekolah, daerah, maupun provinsi tetapi pencapaian tersebut belum sepenuhnya maksimal.Kata kunci: Kebijakan Sekolah, Profesionalisme, Guru

Abstract: Professional teachers can move the dynamics of the progress of national education, for that a continuous, targeted and effective development process is needed. The process to improve professional teachers needs to support all elements related to the teacher. This study aims to describe 1) school policy in increasing teacher professionalism in the Senior/Vocational High School Kambera District. 2) Constraints faced in implementing the improvement of teacher professionalism in the Senior/Vocational High SchoolKambera District. 3) Efforts to the obstacles faced in the implementation of increasing teacher professionalism in the Senior/Vocational High SchoolKambera District. This study used a qualitative descriptive approach with data collection methods in the form of observation, interviews, and study of documents that are used as sources of primary data and secondary data. The location of this study was at Senior High School 1 Kambera, Payeti Christian Senior High School, and Vocational High School Negeri 5 Waingapu. The results showed that: 1) the implementation of MGMP activities, PKB, Diklat, curriculum development from the three schools was still lacking because not all teachers were sent in these activities. 2) Constraints faced in implementing teacher professionalism are the continuous development of professionalism, namely the lack of teachers' understanding of teaching materials, and the lack of opportunities for training as supporting professional teachers. 3) Efforts towards the obstacles faced in implementing teacher professionalism have been carried out related to the implementation of PKB, MGMP, curriculum development, training at the school, regional and provincial levels, but these achievements have not been fully maximized. Education and school offices need to continue to strive to improve teacher professionalism.Keywords: School Policy, Professionalism, Teachers Abstrak: Guru profesional dapat menggerakkan dinamika kemajuan pendidikan nasional, untuk itu diperlukan suatu proses pembinaan berkesinambungan, tepat sasaran dan efektif. Proses untuk meningkatkan guru profesional perlu dukungan semua unsur yang terkait dengan guru. Penelitian ini bertujuan untuk mendeskripsikan 1) kebijakan sekolah dalam peningkatan profesionalisme guru di SMA/SMK Kecamatan Kambera. 2) Kendala yang dihadapi dalam pelaksanaan peningkatan profesionalisme guru di SMA/SMK Kecamatan Kambera. 3) Upaya terhadap kendala yang dihadapi dalam pelaksanaan peningkatan profesionalisme guru di SMA/SMK Kecamatan Kambera. Penelitian ini menggunakan pendekatan deskriptif kualitatif dengan metode pengumpulan data berupa obsevasi, wawancara, dan studi dokumen yang dijadikan sebagai sumber data primer dan data sekunder. Lokasi penelitian ini di SMA Negeri 1 Kambera, SMA Kristen Payeti, dan SMK Negeri 5 Waingapu. Hasil penelitian menunjukkan bahwa: 1) pelaksanaan kegiatan MGMP, PKB, Diklat, pengembangan kurikulum dari ketiga sekolah tersebut masih kurang, karena tidak semua guru-guru dikirim dalam kegiatan-kegiatan tersebut. 2) Kendala yang dihadapi dalam pelaksanaan peningkatan profesionalisme guru adalah pengembangan keprofesionalan secara berkelanjutan yaitu kurangnya pemahaman guru terhadap materi ajar, dan kurangnya kesempatan untuk mengikuti pelatihan-pelatihan sebagai penunjang menjadi guru profesional. 3) Upaya terhadap kendala yang dihadapi dalam pelaksanaan peningkatan profesionalisme guru sudah dilaksanakan terkait pelaksanaan PKB, MGMP, pengembangan kurikulum, diklat pada tingkat sekolah, daerah, maupun provinsi tetapi pencapaian tersebut belum sepenuhnya maksimal. Dinas pendidikan maupun sekolah perlu terus mengupayakan peningkatan profesionalisme guru.Kata kunci: Kebijakan Sekolah, Profesionalisme, Guru

When the first pioneer missionaries arrived in Nyasaland during I860 there was no educational system in operation according to Western standards. The training of nurses (male and female) therefore evolved as the educational system developed. Before 1900 the training of nurses was done independently by each mission, only providing staff for their local clinics and hospitals. Although the missions worked in different areas of the country, they realised from the start that they should co-operate to achieve results in the medical, educational and technical fields of their work. The Protestant Missions therefore held a series of general missionary conferences where they discussed the different aspects of their work. Six such conferences were held. During the second conference in 1904, an educational code was drawn up and accepted by the missions of the whole Protectorate. During this conference three standards of training was suggested namely that of dressers, hospital attendants and medical assistants. The different syllabuses were discussed. On the suggestion of the Commissioner of the Protectorate, a Medical Board was formed during 1905, to plan for training courses and arrange for examinations. This Board consisted of government and mission representatives. During 1909 the medical courses became more refined. The government did not take part in the training of nurses hut was willing to employ as many nurses as the missions could manage to train. The education system began to develop steadily but then in 1914-1918 war came which caused much disruption. The years of 1919 to 1925 were years of recovery. The education was again stimulated by the visit of the Phelps-Stokes Commission during 1924 which recommended a policy of cooperation in education between Government and Missions. A Department of Education was formed during 1926 and it was decided that vocational schools, which included schools where medical assistants and dispensers were trained, should he under the control of the Department. During 1926 a Medical Council was formed which laid down the standards of courses and examinations of medical assistants. Section 18 of the Medical Practitioners and Dentist’s Ordinance of 1926 also made provision for a sub-register to he kept for the registration of medical assistants. This gave well trained Africans standing in their own country and was gladly welcomed by the missions. The African nurses were of sound Christian character and respected by all the peoples in the country. The missionaries felt that the training of medical personnel was one of their best contributions to the medical services and to the population of the country.

Abstract Background Globally, maternal health remains a major priority. Most of maternal deaths globally occur in sub-Saharan Africa, with most of these deaths linked to lack of access to antenatal care and skilled assistance during delivery. This study assessed the determinants of antenatal care and skilled birth attendance services utilization among childbearing women in Guinea. Methods Data for this study were obtained from the 2018 Guinea Demographic and Health Survey (GDHS). Data of 4,917 childbearing women were considered as our analytical sample. The outcome variables for the study were utilization of antenatal care and skilled birth attendance. Analysis was carried out using chi-square tests and multivariable logistic regression. Results The results showed that women aged 15-24 (AOR=1.29, CI=1.03-1.62), women who had secondary/higher level of education (AOR=1.70, CI=1.33-2.19), and those whose partners had secondary/higher level of education (AOR=1.46, CI=1.22-1.75), women in the richest wealth quintile (AOR=5.09, CI=3.70-7.00), those with planned pregnancies (AOR=1.50, CI=1.23-1.81), Muslim women (AOR=1.65, CI=1.38-2.12), those who take healthcare decisions alone (AOR=1.53, CI=1.24-1.89), and those who listened to radio less than once a week (AOR= 1.30, CI=1.10-1.53) had higher odds of antenatal care uptake. Also, women with secondary/higher level of education (AOR=1.83, CI=1.25-2.68), those whose partners had secondary/higher level of education (AOR=1.40, CI=1.11-1.76), those in the richest wealth quintile (AOR=10.79, CI=6.64-17.51), those with planned pregnancies (AOR=1.25, CI=1.03-1.52), Christian women (AOR=4.13, CI=3.17-5.39), those living in urban areas (AOR=3.00, CI=2.29-3.94), women with one birth (AOR= 1.58, CI=1.20-2.06), those who take healthcare decisions alone (AOR=1.87, CI=1.46-2.39), those who read newspaper at least once a week (AOR= 1.19, CI=1.01-1.40), those who watched television at least once week (AOR=1.69, CI=1.30-2.19), and those in female-headed households (AOR=1.52, CI=1.20-1.92) were more likely to utilize the services of skilled birth attendants. Conclusion The study proved that various socio-economic and contextual factors influence antenatal care and skilled birth attendance in Guinea. These findings suggest the need to design community-based interventions (e.g., miniature local ANC clinics, early screening services) that prioritize women’s education and vocational training, media accessibility, especially among the poor, and those residing in rural settings. Such interventions should not ignore the influence of other socio-cultural norms that hinder the utilization of antenatal care and skilled birth attendance services in Guinea.