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Готові списки джерел за темами / Methodist Church Education

Добірка наукової літератури з теми "Methodist Church Education"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 27 січня 2023

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Статті в журналах з теми "Methodist Church Education":

1

Wellings, Martin. "‘In perfect harmony with the spirit of the age’: The Oxford University Wesley Guild, 1883–1914." Studies in Church History 55 (June 2019): 479–93. http://dx.doi.org/10.1017/stc.2018.36.

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From the middle of the nineteenth century, educational opportunities at the older English universities were gradually extended beyond the limits of the Church of England, first with the abolition of the university tests and then with the opening of higher degrees to Nonconformists. Wesleyan Methodists were keen to take advantage of this new situation, and also to safeguard their young people from non-Methodist influences. A student organization was established in Oxford in 1883, closely linked to the city centre chapel and its ministers, and this Wesley Guild (later the Wesley Society, and then the John Wesley Society) formed the heart of Methodist involvement with the university's undergraduates for the next century. The article explores the background to the guild and its development in the years up to the First World War, using it as a case study for the engagement of Methodism with higher education in this period.

2

Matsen Neal, Jerusha. "Exodus or Exile: Hermeneutic Shifts in a Shifting Fijian Methodist Church." International Journal of Homiletics 2, no. 1 (July 19, 2017): 16–25. http://dx.doi.org/10.21827/ijh.2017.39432.

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Over the past 30 years, the effects of globalization, climate change and multiple military coups have reshaped the Fijian landscape. The “lines in the sand” around issues of land ownership, rising tides and Fijian identity have complicated the relationship between the Fijian Methodist Church and the land which grounds its culture. The historical fissures between the majority Methodist indigenous church and Fiji’s large Hindu population continue to place the rights of first peoples in tension with rights of ethnic and religious minorities, even as the country’s secular government stresses the possibility of harmony. In recent years, the church’s primary responses to these demographic, political and environmental changes have been homiletic and hermeneutic. In spite of declining membership and reduced political influence, the church’s present experience has been re-read as a “New Exodus” journey toward a promised land. This theme of “New Exodus” has become a dominant trope in sermons, church education events and Fijian Methodist self-understanding. A more complicated hermeneutic, however, mines the biblical theme of exile to describe the current situation. In iTaukei (indigenous Fijian) understanding, the ‘vanua,’ or land, connotes the traditional culture of those who live on that land. As change impacts the culture of indigenous village life, the land itself is understood to change. Though 80% of Fijian land is tribally held, many Fijian Methodists experience the land on which they have lived for generations as suddenly unfamiliar. My paper will explore these disparate biblical readings of the Fijian Methodist experience through a homiletic analysis of four Fijian sermons, pointing to the importance of pulpit rhetoric in creating new conceptions of place and direction in a world where familiar markers are washing away.

3

Hollister, J. Elliott, and Michael J. Boivin. "Ethnocentrism among Free Methodist Leaders and Students." Journal of Psychology and Theology 15, no. 1 (March 1987): 57–67. http://dx.doi.org/10.1177/009164718701500109.

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An ethnic awareness survey was used to evaluate ethnocentrism in a national sample of denominational lay leaders, clergy, and college students of the Free Methodist Church of North America Those found to demonstrate the greatest degree of ethnocentricity were individuals with little or no college education and/or nonprofessionals from smaller churches. Those demonstrating the least degree of ethnocentricity were college graduates, pastors, conference superintendents, those from inner-city churches, and those involved in professional occupations. Among college students in the sample, senior level students were significantly less ethnocentric with respect to the questionnaire scales than their freshman counterparts. Level of education and the demographic nature of the respondent's church and home environment seemed to override the purely theological dimensions of religious and church involvement. The result is a discrepancy between the theological ideals of a church or faith and the way in which social values and attitudes are expressed in day-to-day settings.

4

Yalley, Doris Ekua. "Pilgrim Sites in the Methodist Church Ghana and the Concept of Communitas." Teologia i Człowiek 58, no. 2 (August 5, 2022): 113–31. http://dx.doi.org/10.12775/ticz.2022.014.

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The focus of this paper, the impact of the institutionalized pilgrimages of the Methodist Church Ghana (MCG), reckoned as a “Communitas” experience, affords Church Members an avenue for diverse religious experiences. Focus group discussions, interviews and participant observation were used to collect primary data from 134 respondents. Thematic analysis was used to analyze the data. Findings revealed that visitors at the pilgrim sites experience healing, transformation and bonding, among other things. The communitas experiences have far reaching effects, but there is a need for education on the Church’s accepted practices at the pilgrim sites.

5

Walton, Roger L. "A discipleship movement shaped for mission: forming a new ecclesial identity for British Methodism?" Holiness 1, no. 1 (April 5, 2020): 57–77. http://dx.doi.org/10.2478/holiness-2015-0003.

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AbstractThe article tracks the development of a new ecclesial strapline for the British Methodist Church in the period between 2007 and 2014 and assesses the initial impact of the identity on education and ecumenism. It argues that the theme and practice of holiness has been underplayed and underdeveloped in the discourse to find a fresh expression of Methodism’s calling but that there are surprisingly creative elements latent in the expression, especially in a new era of ecumenical relations.

6

Hohner, Robert A. "Southern Education in Transition: William Waugh Smith, the Carnegie Foundation, and the Methodist Church." History of Education Quarterly 27, no. 2 (1987): 181. http://dx.doi.org/10.2307/368469.

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7

Butner, Bonita K. "The Methodist Episcopal Church and the Education of African Americans after the Civil War." Christian Higher Education 4, no. 4 (October 2005): 265–76. http://dx.doi.org/10.1080/15363750500182596.

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8

Leach, Jane. "The end of theological education – is wisdom the principal thing?" Holiness 1, no. 1 (April 5, 2020): 21–55. http://dx.doi.org/10.2478/holiness-2015-0002.

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AbstractThis article invites reflection on the theological purposes of the education of church leaders. It is conceived as a piece of practical theology that arises from the challenge to the Wesley House Trustees in Cambridge to reconceive and re-articulate their vision for theological education in a time of turbulence and change. I reflect on Wesley House’s inheritance as a community of formation (paideia) and rigorous scholarship (Wissenschaft); and on the opportunities offered for the future of theological education in this context by a serious engagement with both the practices and concepts of phronēsis and poiēsis and a dialogical understanding of biblical wisdom, as Wesley House seeks to offer itself as a cross-cultural community of prayer and study to an international Methodist constituency.

9

Dugal, Alexandria. "Martha Jane Cunningham: A Women’s Missionary Society Pioneer." International Bulletin of Mission Research 42, no. 1 (April 11, 2017): 76–84. http://dx.doi.org/10.1177/2396939317700039.

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By the early twentieth century the Canadian women’s missionary movement had collectively become the largest women’s organization in North America. The Women’s Missionary Society of the Methodist Church of Canada (WMS), established in 1880, founded three girl’s schools in Japan to help meet the need for female education and to evangelize through these students. One of these schools was Shizuoka Eiwa Jo Gakkō of Shizuoka, whose first principal was Martha Jane Cunningham, a WMS missionary from Halifax, Nova Scotia. This article tells her life-story.

10

Zhu, Jili. "The Impact of Christian Education on Miao: A Case Study of Han Jie." Cultural Diversity in China 3, no. 1 (June 26, 2018): 59–71. http://dx.doi.org/10.1515/cdc-2018-0002.

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Abstract Han Jie (韩杰) belonged to the Flower Miao, a sub-group of the Miao in southwest China. When foreign missionaries began to evangelize among the Miao of China in the early twentieth century, they emphasized education and set up numerous schools to teach literacy. Learning literacy was not just an educational achievement, it allowed the Miao to imagine that they could have a better way out and be more than just poor farmers. Han Jie was the first generation of graduates of British Methodist Church schools, and he went on to set up more schools in remote areas, thus spreading literacy among poor Miao. Through contact and communication with different denominations, Han Jie felt that the Miao people needed an independent, self-reliant church；accordingly he poured his energy into increasing the sense of autonomy among the Flower Miao through evangelization and education. This paper examines the influence of Christian introduction to Miao identity and Miao ethnic relations through the biography of Han Jie. I argue that the history of religious proselytization transformed the Miao, their relations with their church ultimately determining their relations with the Chinese state as well. Thus Christian evangelization played a pivotal role in shaping Miao identity under the Nationalist regime of the Republic of China.

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Дисертації з теми "Methodist Church Education":

1

Rankin, Stephen W. "The influence of theological education on membership decline in the United Methodist Church." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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2

Childs, David J. "The Black Church and African American Education: The African Methodist Episcopal Church Educating for Liberation, 1816-1893." Oxford, Ohio : Miami University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1250397808.

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3

Price, James F. "A continuing education seminar introducing United Methodist pastors to the doctrine of biblical inerrancy." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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4

Bryan, William Jennings. "Toward pastoral teaching of church history in the local church." Theological Research Exchange Network (TREN), 1986. http://www.tren.com/search.cfm?p100-0078.

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5

Chun, Sung Hoan. "Assessing a pre-marital education program /." Free full text is available to ORU patrons only; click to view:, 2003. http://wwwlib.umi.com/cr/oru/fullcit?p3112960.

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Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2003.
Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 212-218).

6

Butler-Mokoro, Shannon A. "Racial Uplift and Self-Determination: The African Methodist Episcopal Church and its Pursuit of Higher Education." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/eps_diss/64.

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The African Methodist Episcopal (A.M.E.) Church, like many historically black denomination over the years, has been actively involved in social change and racial uplift. The concepts of racial uplift and self-determination dominated black social, political, and economic thought throughout the late-eighteenth into the nineteenth century. Having created many firsts for blacks in America, the A.M.E. Church is recognized as leading blacks in implementing the rhetoric of racial uplift and self-determination. Racial uplift was a broad concept that covered issues such as equal rights, moral, spiritual, and intellectual development, and institutional and organizational building. The rhetoric of racial uplift and self-determination help to create many black leaders and institutions such as churches, schools, and newspapers. This is a historical study in which I examined how education and educational institutions sponsored by a black church can be methods of social change and racial uplift. The A.M.E. Church was the first black institution (secular or religious) to create, support, and maintain institutions of higher education for blacks. I explored the question of why before slavery had even ended and it was legal for blacks to learn to read and write, the A.M.E. Church became interested in and created institution of learning. I answer this question by looking at the creation of these institutions as the A.M.E. Church’s way of promoting and implementing racial uplift and self-determination. This examination includes the analysis of language used in articles, sermons, and speeches given by various A.M.E. Church-affiliated persons who promoted education as a method to uplift the Negro race.

7

Huckaby, Susan Young. "Enhancing congregational participation in worship at Arlington United Methodist Church through education and engaging multiple intelligences." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), access this title online, 2006. http://www.tren.com.

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8

Simons, Leah Valerie. "Princes men : masculinity at Prince Alfred College 1960-1965." Title page, contents and abstract only, 2001. http://web4.library.adelaide.edu.au/theses/09PH/09phs6114.pdf.

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Bibliography: leaves 264-273. Ch. 1: Introduction -- Ch. 2: Religion -- Ch. 3: Princes men -- Ch. 4. School culture and impact -- Ch. 5: Discipline -- Ch. 6: Competition and success -- Ch. 7: Conclusions. "This study is an oral history based on interviews with fifty men who left Prince Alfred College (PAC) between 1960-65. The aim was to define the codes of masculinity that were accepted and taught at the school and any other definitions of masculinity that were occurring simultaneously" -- abstract.

9

Widstrom, Laura. "A two-year United Methodist confirmation curriculum employing experiential learning for early adolescents." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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10

Adams, Frederick Allan. "A case study of the Elim Farm Project of the Filipino Free Methodist Church." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Книги з теми "Methodist Church Education":

1

Bowser, Beth A. Living the vision: The University Senate of the Methodist Episcopal Church, the Methodist Church, and the United Methodist Church, 1892-1991. Nashville, TN: Board of Higher Education and Ministry of The United Methodist Church, 1992.

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2

John, Barrett. The Methodist Church and education in Britain: A study of some emphases and trends in Methodist education. Nashville, TN: Board of Higher Education and Ministry, the United Methodist Church, 1990.

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3

Waits, Jim L. Church and school: Promises to keep. [Nashville]: [United Methodist Board of Higher Education and Ministry], 1989.

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4

Cummings, A. W. The Early schools of Methodism. New York: Phillips & Hunt, 1986.

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5

Cuninggim, J. L. A plan for better religious instruction in the Southern Methodist Church. Nashville, Tenn: Methodist Episcopal Church, South, 1986.

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6

Ofosu, Felix K. The African Methodist Episcopal Zion Church in public education in Ghana. Shippensburg, PA: Companion Press, 1996.

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7

Oduyoye, Mercy Amba. Leadership development in the Methodist Church Nigeria: 1842-1962. Ibadan, Nigeria: Sefer Books, 1992.

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8

Richey, Russell E. University and church: Notes on the Methodist experience. Atlanta, Georgia: Office of the President, Emory University, 2002.

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9

Willard, George-Anne. The United Methodist mission in higher education: Retrospect and prospects. Louisburg, N.C: Louisburg College, 1989.

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10

1936-, Fisher Neal F., ed. Truth & tradition: A conversation about the future of United Methodist theological education. Nashville: Abingdon Press, 1995.

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Частини книг з теми "Methodist Church Education":

1

Sevelsted, Anders. "Moral Elites in the Danish Temperance Movement (1910–1919): Elite Struggles over Disease and Values." In Nonprofit and Civil Society Studies, 211–35. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-98798-5_10.

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AbstractThe chapter maps out the elite of the early Danish temperance movement and shows how distinct moral elites within the movement interpreted the cause according to their respective value frames while integrating the emerging disease frame of alcoholism. Theoretically, it argues for introducing the thus far estranged perspectives of elite studies and framing approaches to each other. The concept of moral elite is consequently introduced and defined as an elite that is rich in the resources on which moral authority is built, here limited to educational resources, organizational resources, and publications. The chapter applies a mixed methods design. First, social network analysis (SNA) is applied to a unique dataset comprising biographical information on 28 temperance leaders found in the Danish Who’s Who. The analysis reveals three distinct clusters within the temperance elite. Analyzing texts by the most prolific authors shows that each of the three clusters has a distinct profile: an elite dominated by medical doctors and theologians who articulate a traditional value frame according to which medical doctors and pastors carry a responsibility for the community – a responsibility that is expanded through philanthropy and specialized institutions; a revivalist elite of theologians and laymen who pursue a revivalist Holiness and civil society frame emphasizing faith’s healing abilities and the importance of organizing beyond the national church; and an organic elite that represented small farmers and workers and pushed an Enlightenment frame of direct democracy, rule of law, and education. The second part of the analysis shows how each elite cluster integrated the “alcoholism as a disease” belief frame in their value frames: traditional elites as a cause for institutionalization, revivalist elites as a reason to bolster the resilience in the population through faith, and the organic elite as a reason to promote self-care and education. In the final sections of the chapter, I tease out how the moral elite perspective may have implications for social movement research, especially in terms of holding movement elites accountable.

2

Glenn Tyndall, L. "Higher Education in the United Methodist Church." In Religious Higher Education in the United States, 453–94. Routledge, 2018. http://dx.doi.org/10.4324/9780429442940-20.

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3

Jackson, Alicia. "Having Our Own." In Southern Religion, Southern Culture, 63–76. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496820471.003.0004.

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This chapter details the educational institutions and efforts of the Colored Methodist Episcopal (CME) Church. Education was a key component of freedom to many blacks, and African American churches worked tirelessly to establish their own educational institutions. For the CME Church, determination to make their own schools mirrored their determination to make their own all-black denomination. Established in 1870 in Jackson, Tennessee, the CME Church arose from the soils of the Deep South, drawing the bulk of its membership from Alabama, Georgia, Texas, Arkansas, Louisiana, and Mississippi. The story of the establishment of the Mississippi Industrial College by the CME Church exemplifies southern blacks' collective efforts to educate their communities; it represents their continual struggle to maintain funding for their education, to govern the direction of their institutions, and to escape their dependence on paternal white supporters.

4

George, Carol V. R. "A Thoroughly Methodist Beginning, 1898–1921." In God's Salesman, 15–41. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190914769.003.0002.

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This chapter focuses on Norman Vincent Peale’s early life and Methodist beginning, which covers the years 1898–1921. Norman Vincent Peale was born on May 31, 1898 in Ohio. His parents, Anna and Charles Clifford Peale, were members of the Methodist Church. The chapter first provides a background on Anna and Clifford Peale as Methodists before discussing Norman Peale’s reminiscences of his childhood. It then considers how Norman Peale may have experienced the label of “preacher’s kid” as a tighter fit than his two younger brothers and goes on to examine his Methodist education. It also narrates how Norman Peale discovered Ralph Waldo Emerson and William James while studying at Ohio Wesleyan University, an institution known for its patent identification with Methodism; his life in active politics; his early writing career; and his decision to enroll at the Boston University School of Theology.

5

Watson, Kevin M. "Conclusion." In Old or New School Methodism?, 278–84. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190844516.003.0007.

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The conclusion summarizes the argument and highlights the potential contributions of the book. Old or New School Methodism? has implications for understanding the beginning of the Church of the Nazarene. This study also has implications for Methodist theological education and diverging understandings of the purpose of theological education. The chapter points to Borden Parker Bowne and Henry Clay Morrison as illustrative of this tension. The conclusion also argues that this study offers a challenge to contemporary big-tent visions for American Methodism, noting that this vision came out of a moment of transition that was seen by Methodists like B.T. Roberts as a betrayal of Methodism’s theological heritage. Finally, it is argued that this study contributes to contemporary Wesleyan/Methodist communities wrestling with their own theological heritage by pointing to the importance of entire sanctification for this tradition and the value of Christian ecumenical engagement outside of Methodism.

6

Evans, Christopher H. "“What a Queer Girl Frank Willard Is!”." In Do Everything, 32—C2.P33. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780190914073.003.0003.

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Abstract This chapter continues Frances Willard’s story into her late teens, as she moved to the town that became her permanent home: Evanston, Illinois. Pursuing her education at North-Western Female College, Willard wrestled with questions pertaining to her future and her Christian faith. The chapter spotlights how Willard was drawn into the theological rhythms of mid-nineteenth-century Methodism, particularly coming from the United States’ largest Protestant denomination, the Methodist Episcopal Church. Influenced by prominent church leaders Phoebe Palmer and Matthew Simpson, Willard somewhat reluctantly embraced Christianity by her early twenties. Even as she made the decision to become a Christian, Willard remained captivated by an array of intellectual sources, including the writings of Ralph Waldo Emerson and Margaret Fuller.

7

Gonzalez, Aston. "Religion, Rights, and the Promises of Reconstruction." In Visualizing Equality, 197–232. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469659961.003.0008.

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This chapter investigates how African American activist-artists adopted new strategies to realize the promises of Reconstruction and partnered often with leaders of the African Methodist Episcopal (AME) Church leadership to accomplish these. Black image producers used their reputations and successes to encourage opportunities for, and exercise newly granted rights to, black people after the Civil War. They funded black education, supported black Reconstruction politicians, and celebrated constitutional amendments; one even attained political office. They crafted images that revealed their investment in the visual culture of John Brown, black Union veterans, and the future of Cuba. Just as these black activist artists backed the AME Church, so the AME Church leadership repeatedly encouraged its readers to collect, reflect upon, and draw inspiration from their images and the messages that they communicated.

8

Lee, John W. I. "Nursed in the Arms of Poverty." In The First Black Archaeologist, 8–39. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197578995.003.0002.

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This chapter traces John Wesley Gilbert’s family origins (noting the possibility that one or more of his enslaved ancestors came to Georgia from Antigua), then examines his birth into slavery in 1863. It reconstructs his childhood and family life in Augusta, Georgia, and his early education in the public schools of that city. It examines his studies at the Baptist-sponsored Augusta Institute, a training school for black ministers and teachers. When the school moved to Atlanta and became the Atlanta Baptist Seminary, Gilbert moved to Atlanta with it to continue his studies but was forced to return home by lack of funds. The chapter then traces Gilbert’s work as a teacher in Augusta, followed by his enrollment at Paine Institute, a joint foundation of the white Methodist Episcopal Church, South (MECS) and the Colored Methodist Episcopal (CME) Church. The chapter focuses on Gilbert’s relationship with Paine president George Williams Walker, who would become Gilbert’s lifelong colleague and father figure. It also introduces other key figures in Gilbert’s life, including John Hope (later the first black president of what is today Morehouse College). The chapter ends in 1886, with Gilbert’s completing school as one of Paine’s first seven graduates.

9

Roxborogh, John. "Protestant Dissenting Traditions in Asia in the Twentieth Century." In The Oxford History of Protestant Dissenting Traditions, Volume IV, 89–105. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0005.

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Protestant Christianities in Asia today are Asian, but they also carry markers of piety, resilience, and social sensibility which reflect dissenting traditions. While acknowledging the fundamental importance of Asian agency, elements of Protestant Dissent can be identified among the multiple ideas, traditions, personalities, social phenomena, and historical events which have contributed to the formation of Asian Christianity. Denominational names often signify connection with a dissenting Christian identity. A dissenting heritage is often associated with education, an emphasis on bible -reading and translation, an openness to women and lay-leadership in positions of authority, and a cautious attitude towards relationships with governments. Links are also found in stories about pioneer personalities. However, Congregationalist, Presbyterian, British Methodist, and some Baptist churches who joined in national union schemes in India, China, the Philippines, and Thailand, have generally had their memory, and sometimes their polity, subsumed under the shared vision of a new national church.

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Hawkins, J. Russell. "Jim Crow on Christian Campuses." In The Bible Told Them So, 68–97. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197571064.003.0004.

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Chapter 3 highlights the continued influence of segregationist theology in evangelical circles even as explicit segregationist rhetoric began losing purchase outside that sphere in the mid-1960s. The centerpieces of this chapter are parallel narratives detailing the desegregation of Wofford College and Furman University, the respective flagship institutions of the Methodist and Baptist denominations in South Carolina. In describing the battles between school administrators who sought to desegregate their institutions and the laity of the state’s two largest denominations who resisted such measures, this chapter emphasizes white evangelicals’ continued opposition to black civil rights even as the broader southern culture was forced by the federal government to acquiesce on integration in institutions of higher education. Segregationist theology remained influential for a majority of white Baptists and Methodists who voted against desegregating the church schools in the mid-1960s and who withdrew their support when the colleges integrated against these Christians’ desires.

Тези доповідей конференцій з теми "Methodist Church Education":

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Ilina, Olga. "GLOBALIZATION AND PROJECT MANAGEMENT." In Globalistics-2020: Global issues and the future of humankind. Interregional Social Organization for Assistance of Studying and Promotion the Scientific Heritage of N.D. Kondratieff / ISOASPSH of N.D. Kondratieff, 2020. http://dx.doi.org/10.46865/978-5-901640-33-3-2020-289-295.

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Project management methods and technologies apply to business, public administration, science, education, culture, the Church and households. World’s leading countries have developed their own methodological approaches to project management, which are enshrined in appropriate action standards. The article analyses the world's leading project management methodologies (American PMBOK, British PRINCE2, Japanese P2M, and others) and provides data on the application of these methodologies in Russia.

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Popescu, Gabriela Adriana. "Education triad in the context of the Covid-19 pandemic. Challenges and strategies." In Condiții pedagogice de optimizare a învățării în post criză pandemică prin prisma dezvoltării gândirii științifice. "Ion Creanga" State Pedagogical University, 2021. http://dx.doi.org/10.46728/c.18-06-2021.p295-299.

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The school-family-community partnership (SFC) is given by the collaborative relationships between school staff and families, community members, organizations (companies, church, libraries, social services) to implement programs and activities to help students succeed in graduation. successful studies. The clearer operationalization of the concepts of parental involvement and participation allows the differentiation of the following aspects: - two types of parental involvement, namely spontaneous (starts from the bottom up) versus planned (from the top down); the latter refers to interventions or programs built in order to solve the problem of insufficient participation or absence of parents; - involvement at home - for example, a discussion at home about school activities and involvement in school - for example, parents' participation in school activities or aspects of organizing school activities: communication with the school, school-parent relationship. Trust is vital for collaboration and is a predictor of improving school results. In a world where the use of IT and communication technologies is a key feature, they represent the core element in education, involving changes in educational policies, both in setting goals and in developing strategies, providing resources and training specialists. One of the recommendations of the new education focuses on the organization of learning contents so they can use computer applications in learning, teaching and assessment processes. The present article "Integrating educational software in the activity of preschoolers" aims to demonstrate the need to use IT technologies by introducing educational software in the study process of children in kindergartens. The use of educational programs at kindergarten level proves to be an effective learning tool that causes significant changes in acquiring knowledge and changing attitude towards learning. Children prefer to gather knowledge through educational programs rather than through traditional methods and means, which contributes to creating a positive attitude towards learning and improving the quality of their results. At the same time, in order for new technologies to prove their effeciency, it is absolutely necessary for teachers to respect the instructional design of digital materials, the rules of didactic planning and the individual and age particularities of children.

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Brijaková, Annamária. "Information and digital literacy of teachers in Slovakia an their adaptation on homeschooling." In Agria Média 2020 : „Az oktatás digitális átállása korunk pedagógiai forradalma”. Eszterházy Károly Egyetem Líceum Kiadó, 2021. http://dx.doi.org/10.17048/am.2020.69.

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The pandemic situation rapidly changed the way of education throughout the whole world. Teachers had to adapt to the virtual environment and started to use new media which many of them did not know before. In Slovakia, for some of them, it was a new opportunity how to transform education into the 21st century, others saw it as a challenge for learning to use innovative methods and technologies but many teachers perceived this period as very de-manding. Differences have emerged not only between individual schools but primarily bet-ween teachers themselves. The aim of our research during the closure of the schools was to map the situation regarding teacher education in information and digital literacy and their readiness to use technologies during a pandemic situation. The research was carried out using a questionnaire method with a total of 1670 participants. It was filled in by primary and secondary school teachers, inc-luding all types of schools (public, private, church and special).