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Journal articles on the topic 'Adult education Christian education of adults'

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Published: 4 June 2021
Last updated: 3 February 2022

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1

Labai, Paulus. "STRATEGI PEMBELAJARAN PENDIDIKAN KRISTEN BAGI JEMAAT DEWASA DI GEREJA BEM TAMAN TUNKU MIRI, MALAYSIA." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 2, no. 2 (November 23, 2020): 1–12. http://dx.doi.org/10.51730/ed.v2i2.45.

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Abstract: Christian education learning serves as a guide to help Christian educators in training adults in the church so that the congregation will understand more about the image or concept of identity, role and responsibility as adults more clearly and steadily in everyday life and in their relationship with society. around. The problems that arise are: What is the definition of adult andragogy? What is the significance of Christian education for adults? What is the Christian education learning strategy for adult congregations in the BEM Taman Tunku Miri church, Malaysia? The answers to the problems are: (1) Christian education for adult congregations is an effort to educate or educate church members in all existing age groups, including the adult age group. (2) significant Christian education for adults is one form of the church's efforts in educating or educating its citizens by planning a learning program designed in such a way as to achieve the goals of Christian education for adults. (3) The Christian education learning strategy for adult congregations at the BEM Taman Tunku Miri church, Malaysia is to develop Christian education learning for adults who should understand and have skills with regard to design procedures so that Christian education programs for adults become more accommodating and effective.Abstrak: Pembelajaran pendidikan Kristen berfungsi sebagai pedoman untuk menolong pendidik Kristen dalam melatih orang-orang dewasa dalam gereja sehingga jemaat semakin memahami gambar atau konsep jati diri, peran dan tanggung jawabnya sebagai orang dewasa secara lebih jelas dan mantap dalam kehidupan sehari-hari serta dalam relasinya dengan masyarakat sekitar. Persoalan yang timbul adalah: Apakah pengertian andragogi orang dewasa? Apakah signifikan pendidikan Kristen bagi orang dewasa? Bagaimanakah strategi pembelajaran pendidikan Kristen bagi Jemaat dewasa di gereja BEM Taman Tunku Miri, Malaysia? Jawaban dari persoalan-persoalan adalah: (1) pendidikan Kristen kepada jemaat dewasa merupakan usaha mendidik atau membelajarkan warga gereja dalam segala kelompok usia yang ada, tidak terkecuali kelompok usia dewasa. (2) signifikan pendidikan Kristen bagi orang dewasa merupakan salah satu bentuk upaya gereja dalam mendidik atau membelajarkan warganya adalah dengan adanya perencanaan program pembelajaran yang didesain sedemikian rupa untuk mencapai tujuan pendidikan Kristen bagi orang dewasa. (3) Strategi pembelajaran pendidikan Kristen bagi Jemaat dewasa di gereja BEM Taman Tunku Miri, Malaysia adalah mengembangkan pembelajaran pendidikan Kristen bagi orang dewasa hendaknya memahami dan memiliki keterampilan berkenaan dengan prosedur desain sehingga demikian program pendidikan Kristen bagi orang dewasa menjadi lebih akomodatif dan efektif.
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Mambo, Alice W. "The Rationale Motive of Adult Christians’ Participation in Education Programs among Episcopal Churches in Southern California." Christian Education Journal: Research on Educational Ministry 16, no. 1 (December 19, 2018): 7–25. http://dx.doi.org/10.1177/0739891318816105.

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The understanding of the motivational orientations of adults with complex reasons participating in learning activities is a base for church leaders and directors of Christian education to plan educational programs that meet their needs as adult learners. Knowing their motivation helps determine the curriculum, methods of teaching, and the available resources, leading to success in reaching the desired goals for the members and the church. This paper investigates adults’ voluntary participation in congregationally sponsored Christian education programs among Episcopal churches in Southern California. Adaptation of the education participation scale (EPS) (Boshier, 1991) was used to measure the adult’s motivation to participate.
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Olusola Fasipe (Ph.D), Emmanuel. "ADULT CHRISTIAN EDUCATION: A TRAINING OF KINGDOM WORKERS." International Journal of Advanced Research 9, no. 04 (April 30, 2021): 246–54. http://dx.doi.org/10.21474/ijar01/12680.

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Christian adult learners are to be trained to demonstrate Christlikenessand become agents of change in the society where there is the decadence of morality and godliness. Sadly, many Christian institutions that engage in adult education are not preparing their students to function as agents of change in a corrupt society. Instead, most Christian institutions have concentrated on the development of adult learners both intellectually and theologically. The purpose of adult Christian education is to train workers for the kingdom of Christ. Upon completing their training, adult Christians are to be sent to the world as transformation and development agents. They are to engage in good moral conduct as the redeeming salt and light of the world and respond to violence and injustice in society. Therefore, adult learners teachers should be aware that adult Christians teaching and training should not focus mainly on training intellectuals but must also include moral education and spirituality.
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4

Jaedeog Yu. "Wisdom and Christian Adult Education." Journal of Christian Education in Korea ll, no. 29 (January 2012): 237–64. http://dx.doi.org/10.17968/jcek.2012..29.009.

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5

Joung, Eun Sim. "Religious representations for Christian adult education." Journal of Beliefs & Values 32, no. 1 (April 2011): 47–56. http://dx.doi.org/10.1080/13617672.2011.549309.

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6

Baumohl, Anton. "Current Issues in Christian Adult Education." British Journal of Theological Education 2, no. 1 (June 1988): 19–26. http://dx.doi.org/10.1080/1352741x.1988.11673941.

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7

Colbu, Ştefan. "Christian Education – Between Schooling, Adult Education and Lifelong Learning." Procedia - Social and Behavioral Sciences 142 (August 2014): 279–84. http://dx.doi.org/10.1016/j.sbspro.2014.07.630.

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8

Thieke, James. "The importance of participation for Christian children’s spiritual education." Theology in Scotland 26, no. 1 (July 30, 2019): 42–55. http://dx.doi.org/10.15664/tis.v26i1.1844.

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This essay addresses the negative influence that consumerism can have on children’s development and looks in particular at how it impacts their spiritual growth. Using evidence from psychology and educational studies, it makes the case that a ‘learning-by-doing’ approach is more effective than employing a system of exchange in spiritual education (whereby the adult is cast as producer and the child as consumer). This participative approach will not only establish the children in their faith, but also strengthen the faith of the adults and the whole church community in turn. (This paper was selected as the winning entry in the 2018 Fraser Essay Prize competition.)
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9

Pope, Elizabeth M. "“This Is a Head, Hearts, and Hands Enterprise”: Adult Learning in Interfaith Dialogue." Adult Education Quarterly 70, no. 3 (November 12, 2019): 205–22. http://dx.doi.org/10.1177/0741713619888632.

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The purpose of this study was to examine an interfaith dialogue group to understand how adults learn through such an environment. In this qualitative case study, I worked with a group of Jewish, Christian, and Muslim adults located in the southeastern United States. In investigating adult learning through interfaith dialogue, I found that members experience communicative, instrumental, relational, personal, and transformative learning. The findings from this study may help practitioners in both participating in and facilitating interfaith dialogue groups with the intent of learning about other religious traditions. It may also benefit scholars in providing an understanding of how these groups can be intentional learning environments.
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10

Kybird, Paul. "Using the Bible in Adult Christian Education." Journal of Adult Theological Education 3, no. 1 (March 17, 2006): 49–59. http://dx.doi.org/10.1558/jate.2006.3.1.49.

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Cram, Ronald Hecker. "MEMORIES BY CHRISTIAN ADULTS OF CHILDHOOD BULLY EXPERIENCES: IMPLICATIONS FOR ADULT RELIGIOUS SELF-UNDERSTANDING." Religious Education 96, no. 3 (July 2001): 326–50. http://dx.doi.org/10.1080/003440801317081370.

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Driesen, Isolde, Chris Hermans, and Aad de Jong. "Moral Pluralism and Goals of Moral Education within Christian Adult Education." Journal of Empirical Theology 23, no. 2 (2010): 133–58. http://dx.doi.org/10.1163/157092510x527321.

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13

Farmer, D. H., and John M. Hull. "What Prevents Christian Adults from Learning?" British Journal of Educational Studies 36, no. 2 (July 1988): 192. http://dx.doi.org/10.2307/3121542.

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14

Won Il Lee. "A Narrative Approach to the Adult Christian Education." Journal of Christian Education in Korea ll, no. 27 (June 2011): 97–124. http://dx.doi.org/10.17968/jcek.2011..27.004.

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15

Marmon, Ellen L. "Transformative Learning Theory: Connections with Christian Adult Education." Christian Education Journal: Research on Educational Ministry 10, no. 2 (November 2013): 424–31. http://dx.doi.org/10.1177/073989131301000212.

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16

Francis, Leslie J., Jeff Astley, William K. Kay, and Marian Carter. "Is adult Christian education mainly for stable extraverts?" Studies in the Education of Adults 29, no. 2 (October 1997): 191–99. http://dx.doi.org/10.1080/02660830.1997.11730663.

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17

Jarvis, Peter. "Expanding the Horizons of Research in Adult Christian Education." British Journal of Theological Education 13, no. 1 (August 2002): 9–20. http://dx.doi.org/10.1558/jate.v13i1.9.

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18

이정기. "Andragogical Learning and Teaching Theory in Christian Adult Education." Journal of Christian Education in Korea ll, no. 19 (November 2008): 53–65. http://dx.doi.org/10.17968/jcek.2008..19.004.

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19

Lee, Eunkyoo. "A Study on the Direction of Adult Christian Education." Theology and praxis 43 (February 28, 2015): 401–31. http://dx.doi.org/10.14387/jkspth.2015.43.401.

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20

Beard, Christopher B. "Connecting Spiritual Formation and Adult Learning Theory: An Examination of Common Principles." Christian Education Journal: Research on Educational Ministry 14, no. 2 (November 2017): 247–69. http://dx.doi.org/10.1177/073989131701400202.

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In the realm of Christian education, the topic of adult spiritual formation has been broadly considered from the philosophical, theological, and practical viewpoints in order to aid spiritual formation practitioners in the design and execution of spiritual formation endeavors. Paralleling this body of literature is the vast topic of adult learning theory, examining the various ways adults learn. While the two disciplines seem to have potential commonalities, few works overtly identify them. The purpose of this article is to demonstrate connections between principles of spiritual formation and principles of adult learning theory found in the literature that have not previously been articulated, focusing on missional spiritual formation and the adult learning theories of andragogy and transformative learning.
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Olojede, Adeshina Abideen. "Achieving the International Benchmarks for Adult Literacy in Nigeria : Post 2015 Challenges and Prospects." European Scientific Journal, ESJ 13, no. 34 (December 31, 2017): 392. http://dx.doi.org/10.19044/esj.2017.v13n34p392.

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The story of Adult education in Nigeria is not complete without the activities of itinerant Islamic scholars and traders dating as far back as the 14th century. The Methodist mission, the Church Missionary Society (C.M.S) and other Christian churches pioneered what can be termed as “modern literacy” in Nigeria. The major difference between the activities of Islamic missionaries and Christian missionaries is the acceptance of western education in the south and its rejection in the north. Despite this early involvement in literacy activities, illiteracy still persists in Nigeria. Literacy developments efforts in Nigeria include collaboration with UNESCO in the establishment of an Adult Literacy Institute in Ibadan. In 1965, the University of Ibadan started the training of professional adult educators. Other initiatives include pre-primary education, primary education, the first three years of secondary education (JSS), and literacy for adolescents, adults and women’s education. To help improve literacy development situation, the International Community on Education has put forward a 12 points benchmark on literacy delivery. With the current rate of illiteracy and the fact that the deadline of 2015 which was earlier scheduled for halving the illiterates population could not be met, the credibility of the government activities, most especially in the area of funding, commitment, programmes, strategies and the institutions established on the success or otherwise on the benchmarks as far as Nigeria is concerned has been called into question. Using relevant literature on the topic and personal experience of the researcher, this paper is written, to access Nigeria’s performance in the realization of these benchmarks. However, it established the problems and offers possible recommendations that if applied, would put the country on track again as post 2015 literacy development strategy.
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22

원신애. "The Study of the Postmodern Approach for Christian Adult Education." Journal of Christian Education in Korea ll, no. 40 (December 2014): 259–87. http://dx.doi.org/10.17968/jcek.2014..40.009.

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23

Hull, John. "Karl Marx on Capital: Some Implications for Christian Adult Education." Modern Believing 38, no. 1 (January 1997): 22–31. http://dx.doi.org/10.3828/mb.38.1.22.

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Hermans, Chris, Isolde Driesen, and Aad de Jong. "Towards a Typology of General Aims of Christian Adult Education." Journal of Empirical Theology 18, no. 2 (2005): 235–63. http://dx.doi.org/10.1163/157092505774649243.

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Matthias, Laurie R. "Book Review: Reconsidering College: Christian Higher Education for Working Adults." Journal of Education and Christian Belief 18, no. 2 (September 2014): 264–66. http://dx.doi.org/10.1177/205699711401800230.

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26

Donner, Saskia A. "Using Art in Adult Christian Education: An Option for Reflecting on Scripture and Building Relationships amongst Internally Displaced Adults in Colombia." Christian Education Journal: Research on Educational Ministry 17, no. 1 (October 22, 2019): 38–51. http://dx.doi.org/10.1177/0739891319883657.

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This study explored the use of art as a teaching strategy with internally displaced adults. Two curricula were pilot tested with five groups of adults in Colombia, and follow-up interviews were conducted with facilitators and participants. Feedback showed that artistic activities allowed participants to reflect upon their experiences, understand the underlying principles in key biblical texts, and build relationships. Artistic activities also sensitized facilitators toward the struggles that internally displaced adults deal with every day.
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Hermans, Chris, Aad de Jong, and Isolde Driesen. "Relationship between Goal Orientations and Educational Methods in Christian Adult Education." Journal of Empirical Theology 21, no. 2 (2008): 183–208. http://dx.doi.org/10.1163/157092508x349863.

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JANG, Shin-Geun. "Seeking Christian Death Education for Older Adults for Nurturing Holistic Faith." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 50, no. 3 (September 30, 2018): 327–55. http://dx.doi.org/10.15757/kpjt.2018.50.3.012.

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29

Hull, John M. "MONEY, MODERNITY, AND MORALITY: SOME ISSUES IN THE CHRISTIAN EDUCATION OF ADULTS." Religious Education 95, no. 1 (January 2000): 3–22. http://dx.doi.org/10.1080/0034408000950103.

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Bergen, Martha S. "Chapter 9: A Christian Education for the Spiritual Growth of Senior Adults." Journal of Religious Gerontology 15, no. 1-2 (July 2003): 127–41. http://dx.doi.org/10.1300/j078v15n01_10.

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31

Hoon, Chang-Yau. "Multicultural citizenship education in Indonesia: The case of a Chinese Christian school." Journal of Southeast Asian Studies 44, no. 3 (October 2013): 490–510. http://dx.doi.org/10.1017/s0022463413000349.

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This study investigates how multicultural citizenship education is taught in a Chinese Christian school in Jakarta, where multiculturalism is not a natural experience. Schoolyard ethnographic research was deployed to explore the reality of a ‘double minority’ — Chinese Christians — and how the citizenship of this marginal group is constructed and contested in national, school, and familial discourses. The article argues that it is necessary for schools to actively implement multicultural citizenship education in order to create a new generation of young adults who are empowered, tolerant, active, participatory citizens of Indonesia. As schools are a microcosm of the nation-state, successful multicultural citizenship education can have real societal implications for it has the potential to render the idealism enshrined in the national motto of ‘Unity in Diversity’ a lived reality.
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이은성. "Paulo Freire and Jack Mezirow's Educational Theories and Integration into Christian Adult Education." Journal of Christian Education in Korea ll, no. 19 (November 2008): 81–94. http://dx.doi.org/10.17968/jcek.2008..19.006.

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33

Ballance, Robert C. "Working toward More Effective Adult Christian Education: A Case of Youngsville Baptist Church." New Horizons in Adult Education and Human Resource Development 6, no. 1 (April 1992): 19–26. http://dx.doi.org/10.1002/nha3.10035.

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Hasugian, Johanes Waldes. "Kurikulum Pendidikan Kristen bagi Orang Dewasa di Gereja." Kurios 5, no. 1 (April 30, 2019): 36. http://dx.doi.org/10.30995/kur.v5i1.96.

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Christian educators have got the important task to teach adults in the church, especially how to design and develop the Christian education curriculum creatively. Christian education curriculum has its function as a guide to help Christian educators to teach adults in the church so that they might be able to comprehend their self-image or self-concept, their role and task as adults distinctively and significantly in their daily life and their relation amid society. The curriculum is anticipatory essentially. Therefore Christian educator is enhanced to reduce failure and to enlarge achievement in teaching adults in the church. Abstrak Dalam membelajarkan orang dewasa di gereja, pendidik Kristen memiliki tugas penting, khususnya mendesain dan mengembangkan kurikulum pembelajaran pendidikan Kristen secara kreatif. Kurikulum pembelajaran pendidikan Kristen berfungsi sebagai pedoman untuk menolong pendidik Kristen dalam membelajarkan orang-orang dewasa dalam gereja sehingga dengan demikian mereka semakin memahami gambar atau konsep diri, peran dan tanggung jawabnya sebagai orang dewasa secara lebih jelas dan mantap dalam kehidupan sehari-hari dan dalam relasinya dengan masyarakat sekitar. Kurikulum bersifat antisipatori, oleh karenanya pendidik Kristen dimampukan untuk meminimalisir kegagalan dan memperbesar keberhasilan dalam tugas pengajarannya bagi warga jemaat dewasa di gereja. Artikel ini menguraikan pemahaman dan praktik pembelajaran pendidikan Kristen orang dewasa di gereja, serta bagaimana gereja mendesain dan mengembangkan kurikulum pembelajaran bagi orang dewasa.
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Erdvig, Roger C. S. "A Model for Biblical Worldview Development in Evangelical Christian Emerging Adults." Journal of Research on Christian Education 29, no. 3 (September 1, 2020): 285–306. http://dx.doi.org/10.1080/10656219.2020.1816517.

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Craig, Yvonne. "Astley, Jeff (ed.),Learning in the Way: Research and Reflection on Adult Christian Education." British Journal of Theological Education 12, no. 1 (August 2001): 75–83. http://dx.doi.org/10.1558/jate.v12i1.75.

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안중회. "Development of Adult Christian Education Program models for reunification: Based on situated learning theory." Journal of Christian Education in Korea ll, no. 47 (September 2016): 383–415. http://dx.doi.org/10.17968/jcek.2016..47.011.

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Wimberly, Anne E. Streaty. "CHRISTIAN EDUCATION FOR HEALTH AND WHOLENESS: RESPONSES TO OLDER ADULTS IN ETHNIC/RACIAL CONTEXTS1." Religious Education 89, no. 2 (March 1994): 248–64. http://dx.doi.org/10.1080/0034408940890210.

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Hake, Barry J. "‘Learning in Fellowship’: encounters between Christian Socialists and Social Democratic influences in adult education, 1900‐1930." Scandinavian Journal of Educational Research 42, no. 4 (December 1998): 357–75. http://dx.doi.org/10.1080/0031383980420403.

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40

Brancatelli, Robert. "Jungian Analytical Method as a Process for Transformative Catechesis." Horizons 35, no. 1 (2008): 72–93. http://dx.doi.org/10.1017/s0360966900004989.

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This paper elaborates a theory of catechesis that is concerned with the psychological transformation of adult Christians. It offers a definition of this new type of catechesis as well as a comparison with experiential catechesis. It then presents a process for transformative catechesis based on the analytical method of Jungian depth psychology. This process includes anamnesis, interpretation, discernment, and ritual commitment, with the ultimate aim of helping adults identify and experience the paschal mystery in their own lives. It begins by examining the suitability of Jungian psychology for a catechetical process, presents the actual process, and then explores the theological implications of Jungian-based catechesis for those working in ministry.
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Brailey, Geoffrey Samuel, and Stephen Douglas Parker. "The identity imperative: mentoring as a tool for Christian young adult identity formation." International Journal of Children's Spirituality 25, no. 2 (April 2, 2020): 109–23. http://dx.doi.org/10.1080/1364436x.2020.1819775.

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Sahertian, Marthen. "Pendidikan Agama Kristen dalam Sudut Pandang John Dewey." JURNAL TERUNA BHAKTI 1, no. 2 (March 19, 2019): 101. http://dx.doi.org/10.47131/jtb.v1i2.18.

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John Dewey was a philosopher and an American educator, offering participatory educational patterns bring learners to be able to deal directly with the reality in their environment, so that learners can integrate the material that he had learned in class with the existing reality. John Dewey's educational thought can be applied to Christian education in local churches ranging from children's Christian education, Christian education adolescent / youth and Christian education of adults and the elderly. At the end of the learning process every believer acquire knowledge of the truth of God's word sehinggamampu solve problems and apply what has been learned. Abstrak John Dewey adalah seorang filsuf dan tokoh pendidikan berkebangsaan Amerika Serikat, menawarkan pola pendidikan partisipatif membawa peserta didik untuk mampu berhadapan secara langsung dengan realita yang ada di lingkungannya, sehingga peserta didik dapat mengintegrasikan antara materi yang ia pelajari di kelas dengan realita yang ada. Pemikiran pendidikan John Dewey dapat diterapkan pada Pendidikan Agama Kristen (PAK) dalam gereja lokal mulai dari PAK anak, PAK remaja/pemuda dan PAK orang dewasa dan lansia. Pada akhir proses pembelajaran setiap orang percaya memperoleh pengetahuan kebenaran firman Tuhan sehinggamampu menyelesaikan masalah dan mempraktekkan apa yang telah dipelajari.
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Justitia Vox Dei Hattu. "CHRISTIAN EDUCATION FOR ENHANCING ADULT MEANING-MAKING ORIENTED FOR TRANSFORMATION IN THE CONTEMPORARY CONTEXT OF INDONESIA." Journal of Christian Education in Korea ll, no. 39 (October 2014): 151–71. http://dx.doi.org/10.17968/jcek.2014..39.007.

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Molter, Mark. "Christian Smith, Souls in Transition: The Religious and Spiritual Lives of Emerging Adults." Journal of Youth and Adolescence 39, no. 1 (November 25, 2009): 96–99. http://dx.doi.org/10.1007/s10964-009-9483-z.

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Bryant, Alyssa N. "Souls in Transition: The Religious and Spiritual Lives of Emerging Adults. Christian Smith with Patricia Snell." Religion & Education 37, no. 3 (November 3, 2010): 279–83. http://dx.doi.org/10.1080/15507394.2010.513948.

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Heiphetz, Larisa, and Liane L. Young. "Children’s and Adults’ Affectionate Generosity Toward Members of Different Religious Groups." American Behavioral Scientist 63, no. 14 (June 4, 2019): 1910–37. http://dx.doi.org/10.1177/0002764219850870.

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This article examines children’s and adults’ willingness to give a nonmonetary resource—affection—to in-group versus out-group members. In a study of attitudes toward Christian, Jewish, and non-religious people, religious participants—children as well as adults—reported that the religious out-group member was more like them and more likeable than the non-religious character, despite the fact that both characters were members of an out-group. Non-religious participants did not distinguish between out-group characters in response to these questions. Although these patterns emerged among both children and adults, we also found that children reported more affection toward Christian characters than did adults. We discuss implications of the results for the study of generosity as well as for intergroup attitudes, religious cognition, and development.
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Petersen, Joan M. "The Education of Girls in Fourth-century Rome." Studies in Church History 31 (1994): 29–37. http://dx.doi.org/10.1017/s0424208400012778.

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There is little direct evidence about the education of girls in classical times and Late Antiquity. Our conception of what provision was available has to be based chiefly on an examination of the material relating to the education of adult women and to the early training of little girls of four or five years of age. For the second half of the fourth century we are fortunate in possessing the testimony of three Christian writers on the subject of the education of mature women: Palladius, Gerontius of Jerusalem, and Jerome. Nevertheless, we need to be aware of their limitations. All three writers deal with women of a narrow social class, members of the wealthy Roman aristocracy, who were attempting to live a disciplined and austere monastic life, the majority of them against the incongruous background of their family mansions on the Aventine Hill, which was then a fashionable residential district. They were perhaps in the tradition of those earlier learned and cultivated aristocratic Roman ladies, recalled by Cicero, and exemplified by the daughter of his friend Atticus, who provided her with a tutor even after her marriage, and by Hortensia, the daughter of the orator Hortensius, who was trained by her father in public speaking, and who even made a speech in the Forum against a tax assessment. For information about the early training of little girls in fourth-century Rome we are indebted to the letters of Jerome, but this evidence, as we shall see, has certain limitations.Two difficulties confront us when we examine the evidence provided by our three Christian writers: in the first place, none of them describes the educational process by which these ladies achieved so high a degree of cultivation and learning; secondly, the advice which Jerome gives about the training and education of little girls is intended for child oblates, consecrated to God even before their birth, and is, in any case, suspect, because much of it has been culled from an earlier writer.
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48

Kang, S. Steve. "THE SOCIOCULTURALLY CONSTRUCTED MULTIVOICED SELF AS A FRAMEWORK FOR CHRISTIAN EDUCATION OF SECOND-GENERATION KOREAN AMERICAN YOUNG ADULTS." Religious Education 97, no. 1 (January 2002): 81–96. http://dx.doi.org/10.1080/003440802753595276.

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49

Phillip Ganir, S. J. "Models and Methods for Youth and Young Adult Ministry: Ecumenical Examples and Pastoral Approaches for the Christian Church." Religious Education 115, no. 5 (August 5, 2020): 553–54. http://dx.doi.org/10.1080/00344087.2020.1790293.

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50

Ingersoll, Heather. "Exploring Autonomy and Relatedness in Church as Predictors of Children’s Religiosity and Relationship with God." Christian Education Journal: Research on Educational Ministry 17, no. 1 (September 19, 2019): 52–70. http://dx.doi.org/10.1177/0739891319876654.

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Concerns about the shifting religious landscape for young people in the United States provides the impetus to expand research investigating children’s experiences in Christian education. A significant number of children regularly attend Christian education in church and yet there is limited research investigating how those programs support children’s faith. Guided by self-determination theory, this research investigates whether instructional practices can support children’s religiosity and relationship with God. The present study specifically assessed whether children’s perceived relatedness with adults and peers in church, and children’s perceived autonomy in Sunday school, predicted children’s religiosity and relationship with God. Two hierarchical multiple regressions were conducted to identify if the church variables were significant predictors of an identified relationship to God. Neither perceived relatedness in church nor perceived autonomy in Sunday school were significant predictors of identified religiosity. However, perceived relatedness in church did significantly predict relationship with God.
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