Dissertations / Theses on the topic 'Christian education – Philosophy'

The central research question this thesis seeks to address is ‘what factors have led to the emergence of philosophy within Religious Education in Scottish secondary schools?’ This thesis therefore considers changes in the subject Religious Education within the context of Scottish secondary schools, charting a development towards the increasing use of philosophical skills and content in the course of the last four decades. Before considering the nature, extent and timing of this development this thesis provides a broader context within which to understand educational change in Scotland. Subsequent sections in the review of literature explore the emergence of philosophy in Religious Education and the social, educational and epistemological changes that have precipitated such a development. The emergent hypothesis is that Religious Education has become more philosophical as a result of changes in society (particularly secularisation); changes in education (particularly the move to more democratic and reflective pedagogy), and also as a result of the close relationship between the epistemological areas of philosophy and religious education. This thesis adopts an interpretative research paradigm and considers quantitative and qualitative data drawn from a survey of 126 secondary schools and seventeen key informant interviews. Taken alongside the review of policy and research literature this data demonstrates that the three interlinked hypothetical strands have been at the heart of the move towards more philosophical Religious Education, although other possibilities are also raised and considered. Considering the data collected as a case study in curricular changes also allows the researcher to consider educational policy change in Scotland, particularly in a post-Devolution context. Based on the above findings, this study makes recommendations and suggests areas for further research.

Because of the many shortcomings of public school education in Korea, an alternative school movement has begun to surface. Analysis of the philosophical foundations of this alternative movement reveals, however, that its programmes have thus far also been inspired by motives that have been characteristic for some time now of public schools, namely serious competition for places in higher education institutions. The purpose of this project was to, on the one hand, discover the shortcomings of current public and alternative schools in Korea, and on the other to reflect on replacing their current philosophies with a Christian approach and philosophy to schooling and education. The first step in understanding present day Korean education schooling was tracing the history and philosophy of Korean public and Christian alternative education. It emerged from this analysis that the biggest problem for Korean education is that education is knowledge-centred and intended for preparing students for entrance examinations to universities. instead of educating the whole person. The next step was to analise the history and philosophy of Australian Christian alternative schools. Christian schooling in Australia has contributed significantly to the development of a biblical understanding of' education. The Christian Parent Controlled Schools (CPCS) has for instance been emphasising parents' right of educating their children in schools of their choice and which suit their life views. Christian Community Schools (CCS), on the other hand, has put emphasis on the importance of the school a? a learning community where relationships arc more important than how they teach or even what they teach. Based on this comparative study and a study of a biblical philosophy of education, an educational philosophy for Korean Christian alternative schools could be suggested. Christian alternative schools have to teach education based on a Christian worldview and philosophy. Korean education. public as well as non-government school education, has thus far been totally dualistic in that it has tended to separate fact and \due, public realm from private. The Christian school rejects such dualisms and educates its students as complete and total persons to know this world, to live and survive in it, to practice their God-given calling of stewardship of reality, to maintain their cultural mandate, to serve God in doing so. and to love and serve their fellowmen.
Thesis (Ph.D. (Education))--North-West University, Potchefstroom Campus, 2007

In many ways, Christian education of the Presbyterian Church was deeply influenced with the public education in Egypt. One of the negative consequences of such influence is the significant lack of developing and using critical thinking as a basic element of the process. While multiple factors and reasons, educational and theological, contribute forming it, this problem manifests itself in many ways. This research, therefore, deals with the problem of the lack of critical thinking as a central element of the problematic reality of education process in the Presbyterian Church in Egypt. In order to illuminate and address this problematic situation, an American philosopher, psychologist, and educator John Dewey was brought into a dialogue with a reformer and theologian John Calvin within the framework of understanding Christian education as practical theology of Christian educator and practical theologian Richard Osmer.

In the light of this dialogue, not only the lack of critical thinking, but also other multiple dimensions of the problematic situation of Christian education in the Presbyterian Church in Egypt have become apparently distinguished. Lack of democracy, lack of using experience, lack of creative pedagogies, lack of practical reason, and lack of theology from the process are some of these dimensions. Yet, it has become increasingly evident that division and dualistic thinking are fundamental elements, which reflected the deep need for a different approach to the Presbyterian education in Egypt. Adapting Osmer’s comprehensive approach to Christian education as practical theology, I propose a “holistic approach towards Christian education,” which aims at transforming education into a reconciling process. Through the holistic approach, the Presbyterian education process in Egypt will be able to work on reconciling the divine authority with the human agency; creation theology with the redemption theology; faith with reason; and theology with philosophy. It is through this approach that the Christian education process is able, not only to create critical theologians, but also to develop a contextual theology that is Eastern Egyptian Arabic contemporary theology.

Keywords: practical theology, critical thinking, practical reason, democracy, experience, and holistic approach

This study deals with the principles and practice of Christian Education in the Churches of England and Scotland from the viewpoints of theological understanding, educational theory, and practical experimentation. Because of the immense changes in educational theory in the period, as a result of dynamics affecting the whole European situation, the study begins with a broad overview of the theoretical revolution affecting the whole movement within the Churches. The study quickly gave convincing evidence that, although some of the major developments emerged within individual denominational frameworks, the impact of developing theory and practice was felt ecumenically, from the very beginning of the period. The major records and publications of the separate denominations were examined, and, deliberately, a general survey was decided on, because of the commonality of the developments, although special consideration was given in the second chapter to the National Churches, because of their special significance in the religious life of the country. The study preceded to isolate and consider in depth the most significant developments of the period, firstly, in order of their appearance, in the principles of grading and the practice of organisation, in chapters three and four. It was then necessary to deal very specifically with the most radical development of the period, educationally, by considering the centrality given to the child, as a result of continuing child study, and the attempt to recognise the child's development as central in the educational ministry of the Church, through Christian education suitably devised and designed. Chapter five deals with this development. Alongside the fresh understanding of the child was the conflict over the role of the Bible. From the perspective of contemporary theological insight, the Bible was considered, its educational value examined by reference to the main contributors to the development of Christian education, with special attention being paid to the relationship of the Bible to curricular developments. This completed the examination of the central issues affecting Christian education in the Churches, in chapter six. The following chapter had to consider the effects of all this development on the approach to teaching, and a careful study was made of the major methodologies in vogue during the period. The persistent decline in the numbers involved in Church-based Christian education, which was evident from the beginning, was tackled seriously in the development of Family Church, a concept the study took very seriously, and evaluated carefully. Another dynamic became increasingly important in the attempt to understand the total picture, namely, the place, and often the non-place, of adult education. This was examined, and is evaluated in chapter nine. A final factor of great importance to the period was the matter of the selection, training and use of the Christian teacher, and chapter ten evaluates some of the basic attitudes and approaches to these issues. The conclusion summarises the main factors at work in the period, and the effect of the entire study is to make a fresh contribution to the understanding of Christian education as it was understood and practised in the Churches of England and Scotland.

One mission of Christian schools is to foster teenagers’ spiritual formation so that they are equipped to confront challenges and contribute to their communities as Christians after high school. A private Christian school identified inadequate spiritual formation in its teenagers and a need to implement a spiritual formation program. Using a nonexperimental, mixed methods study, the purpose of this study was to (a) investigate spiritual formation programs used by private Christian schools and (b) explore educators’ perceptions of the most effective ways to bolster spiritual formation. The framework that drove this study was adolescent Judeo-Christian spiritual development. A questionnaire containing a 5-point Likert scale and open-ended questions was completed by 504 secondary teachers and administrators from the Association of Christian Schools International schools. Descriptive analysis showed that most schools chose programs that placed an emphasis on spiritual formation with faith and learning integrated through chapel, Bible classes, community service, group mentoring, and spiritual formation classes. Qualitative data revealed that most participants believed that relationally-based programs, such as mentoring, are most effective in fostering spiritual formation; however, most schools do not use these due to feasibility, affordability, and a lack of professional development. It is recommended that administrators use spiritual formation professional development and mentoring program at the local setting. These initiatives may contribute to positive social change by producing spiritually mature teenagers who are less likely to engage in risky behaviors and more likely to participate in their communities as Christian citizens and community partners.

Christian teachers of Personal social health education (PSHE) can be conflicted when confronted with sensitive and controversial issues in their professional practice. Concerns include unprofessional conduct, exercising undue influence of their personal values and beliefs on students and being untrue to their faith. These can lead to uncertainty in negotiating areas of conscience and controversy. This life history study situated within the south east of England was used to illuminate the complexities which abound when operating within a wider milieu of perceived marginalisation of the Christian faith through advancing secularisation and liberalism. These tensions are reflected in the curriculum, policy frameworks and legal documents and have implications for teachers’ personal values, Christian faith and professional practice. Semi-structured questionnaires were administered to 13 PSHE teachers and analysed for emergent themes, borrowing language from thematic, ethical and theological analysis. The research illuminates insights into a wider context of faith in professional life. It demonstrates the way teachers are in transition in these conflicts, yet understanding faith as a holistic quality. Findings show that the approaches that teachers adopt to the interpretation and application of faith in personal life influence how faith is integrated professionally. The conflicts confronted, reflect responses of resilience, compliance and rebellion, while some teachers remain unchanged in their positions. Analysis of the data suggested that discreetly integrating faith in practice is a coping strategy some teachers employ. My study suggests that silence can be a price to pay for faith, balancing courageous restraint with conflicting compromises and professional hypocrisy. The research captures teachers in transition located in professional practice obligations, ethical and theological positions as they negotiate and navigate the place of their Christian faith and personal values with students’ rights, freedoms and autonomy.

This research study analyzed the results of the Jesuit Universities Consortium in comparison with the results of the Catholic Colleges and Universities and the Council for Christian Colleges Consortia as measured by the 2005 National Survey of Student Engagement (NSSE) in order to determine and identify any statistically significant differences between the consortia. One-way ANOVA analyses and Tukey HSD post hoc comparisons were conducted on the data from freshmen/first year students and seniors/fourth year students on each of the five clusters of the NSSE to determine any statistically significant difference and, subsequently, the effect size of any found differences. The study found that there were statistically significant differences on the following: 1) freshmen/first year students in the Jesuit Universities Consortium and the freshmen/first year students in the Council for Christian Colleges and Universities Consortium on the NSSE cluster of Academic Challenge, 2) freshmen/first year students in the Jesuit Universities Consortium and the freshmen/first year students in the Catholic Colleges and Universities Consortium on the NSSE cluster of Enriching Educational Experiences, 3) freshmen/first year students in the Jesuit Universities Consortium and the freshmen/first year students in the Council for Christian Colleges and Universities Consortium on the NSSE cluster of Supportive Campus Environment, 4) seniors/fourth year students in the Jesuit Universities Consortium and the seniors/fourth year students in the Catholic Colleges and Universities Consortium on the NSSE cluster of Active and Collaborative Learning, and 5) seniors/fourth year students in the Jesuit Universities Consortium and the seniors/fourth year students in both of the Catholic Colleges and Universities and the Council for Christian Colleges and Universities Consortia on the NSSE cluster of Supportive Campus Environment. While statistically significant differences were found in the aforementioned analyses, effect sizes were small for all. Future research studies, including longitudinal studies, are needed to fully investigate levels of student engagement within the three consortia.

Orientador: Lidia Maria Rodrigo
Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação
Made available in DSpace on 2018-08-06T17:49:42Z (GMT). No. of bitstreams: 1 Jordao_EduardoAntonio_M.pdf: 12296159 bytes, checksum: cc2b28f1c40c0e16c70107fd7eefacb3 (MD5) Previous issue date: 2006
Mestrado
Historia, Filosofia e Educação
Mestre em Educação

Thesis (DTh)--Stellenbosch University, 2001
ENGLISH ABSTRACT: This study and dissertation examines the mission methodologies of the Protestant church in Africa -- focusing on the country of Malawi as a case study. A historical study of early mission methods and an empirical study of current practices point to the need for a new approach to mission, a new approach that can best be described as a reformation of mission. This reformation requires the reversal of the five conventional trends that mission work in Africa has traced. At the crux of this reformation is the need to take the methodological phase of leadership development, a phase traditionally withheld until last, and make it paramount. In the process of making this assessment of mission in Africa it was necessary to first carry out historical research relevant to early mission work in Malawi. Historical research focused on the first five missions to initiate work in the country, all of which eventually established a permanent presence in Malawi. Three of these early churches were reformed or Presbyterian -- the Established Church of Scotland, the Free Church of Scotland, and the Dutch Reformed Church in South Africa. The other two missions were the Universities' Mission to Central Africa (Anglican) and the Zambezi Industrial Mission (independent/Baptist). These original missions to Malawi were directed and influenced by a vanguard of some of Africa's greatest pioneer mission workers -- David Livingstone, Robert Laws, A.c. Murray, William Murray, and David Scott. Details from this historical research assisted in determining what mission methodologies were being utilized at various points in time. The second segment of research pertinent to this dissertation is an empirical study of current mission and church work in Malawi. Over 100 denominations, missions, and parachurch organizations were studied. The findings from 83 of these organizations are analyzed in this paper. An exposition of data from this research is outlined in Chapter 4, but the most troubling discovery resulting from these findings was the absence of adequately trained Christian leadership and localized facilities to equip such leaders. This problem is compounded by a lack of vision for leadership development and a reluctance to commit the necessary resources. By combining this empirical research with the historical data cited above it was determined that mission in Malawi has proceeded through four paradigms of methodology: 1) pioneer mission work, 2) vocational (elementary education and vocational training), 3) church planting, and 4) pastor training. At present the church in Africa is entering a fifth dimension of mission methodology -- leadership development. Leadership training not in the traditional sense of preparing clergymen for the ministry, but a wholistic education that equips dedicated Christians for leadership in any spectrum -- religious, public or private. In order for this dissertation to present a comprehensive and effective model for mission it was also necessary to conduct a third investigation -- an analysis of what defines mission. Three important conclusions relevant to this paper can be drawn: 1) Every dimension of mission is equally valid. Whether it is ecclesiastical in its nature, proclamational, contextual, theological or liberational -- every aspect of mission is as vital as the next. 2) Mission is not mission if its central and ultimate purpose is not to reveal the grace of God made available through Christ. 3) The purpose of the church is mission -- not vise versa. These three elements of research -- historical, empirical and missiological -- form the foundation of the model for mission in Africa outlined in the final chapter of this dissertation. This model necessitates a reformation of mission that reverses the historic pattern of mission work and makes leadership development a priority. The significance of such a reformation is two-fold: 1) It will substantially increase the ability of national Christian leaders to effectively propagate the church and manage the affairs of mission in Africa. 2) It will enable expatriate mission personnel to be utilized at a point of contact where they can be most effective -- at the leadership development level. The church in Africa today is at a critical juncture. As mission enters the 21st century a reexamination of its methodology is imperative. Expatriate assistance is in decline, paralleled by swelling anti-Western sentiment that makes it progressively difficult for the foreign mission worker to maintain traditional footholds. As a result it is becoming increasingly pertinent that mission in Africa, and the church in the West, adopt a new model for mission that adequately equips the African for this inevitable transition. This new approach to mission offers a new hope to the continent. Africa's problems, as many believe, are not a result of poverty, civil unrest, or power-hungry potentates. At the root of Africa's problem is an absence of dedicated, wholistically equipped Christian leaders. Leaders with Christian morals, ethics and values -- equipped to serve the church and lead their country.
AFRIKAANSE OPSOMMING: Hierdie studie en verhandeling ondersoek die sendingmetodologiee van die Protestantse Kerk in Afrika - en fokus op die land van Malawi, as 'n gevallestudie. 'n Historiese studie van vroee sendingmetodes en 'n empiriese studie van huidige praktyke dui op die behoefte aan 'n nuwe benadering tot sending, 'n nuwe benadering wat ten beste beskryf kan word as 'n hervorming van sending. Hierdie hervorming benodig die ommekeer van die vyf konvensionele tendense wat sendingwerk in Afrika gevolg het. Die kern van hierdie hervorming is die behoefte om die metodologiese fase van leierskapontwikkeling as van opperste belang te ago Hierdie fase is vroeer tradisioneel tot die laaste uitgestel en as van minder belang beskou. In die evanlueringsproses van sending in Afrika, moes daar eers 'n historiese ondersoek ten opsigte van vroee sending werk in Malawi gedoen word. Hierdie navorsing fokus op die eerste vyf sending ins tansies wat sendingwerk in Malawi gedoen word. Hierdie navorsing Fokus op die eerste vyf sending ins tansies wat sendingwerk in die land begin het. Hulle is al vyf uiteindelik permanent in Malawi gevestig. Drie van hierdie vroee Kerke was Gereformeerd of Presbiteriaans - die Church of Scotland, die Free Church of Scotland, en die Universities' Mission to Central Africa (Anglikaans) en die Zambezi Industrial Mission (onafhanklik Baptiste). Hierdie oorspronklike sendinge na Malawi is gerig en beinvloed deur voorlopers bestaande uit sommige van Afrika se grootste pionier sendingwerkers - David Livingstone, Robert Laws, AC Murray, William Murray en David Scott. Inligting ten opsigte van hierdie historiese navorsing het gehelp om vas te stel watter sendingmetodologieEr toegepas is tydens verskillende tydperke. Die tweede dee! van die navorsing van belang vir hierdie stud ie, is 'n empiriese studie van huidige sending - en kerklike werk in Malawi. Meer as 100 denominasies, sendinge, en para-kerklike organisasies is ondersoek. Die bevindinge van 83 van hiedie organisasies is ontleed in hierdie dokument. Hoofstuk bied 'n uiteensetting van data oor hierdie navorsing, maar die mees ontstellende bevinding wat hieruit gespruit het, was die afwesigheid van voldoende-opgeleide Christen leierskap asook plaaslike fasiliteite om sulke leiers toe te rus. Hierdie probleem is vererger deur 'n gebrek aan visie vir leierskapontwikkeling en 'n onwilligheid om die nodige bronne aan te wend. Deur hierdie empiriese navorsing to kombineer met bogenoemde historiese data, is daar vasgestel dat sending in Malawi deur vier paradigmas van metodologie beweeg het: 1) pioniersendingwerk, 2) beroepsopleiding (elementere sowel as beroepsopleiding, 3) kerkplanting, en 4) opleiding van leraars. Tans betree die kerk in Afrika 'n vyfde dimensie van sendingmetodologie, naarnlik leierskapontwikkeling -- nie in die tradisionele begrip van voorbereiding van predikante vir die bediening nie, maar 'n holistiese opleiding wat toegewyde Christene toerus vir leierskap in enige sfeer -- hetsy die godsdienstige, openbare of private sektor. Sodat hierdie verhandeling 'n algehele en effektiewe model vir sending kon bied, was dit ook nodig om 'n derde ondersoek te looks - 'n ontleding van wat sending beteken. Drie belangrike gevolgtrekkings tel' sake tot hierdie dokument, kan gemaak work: 1) Alle dimensies van sending is ewe geldig. Of dit kerklik, verkondigend, teologies kontekstueel of bevrydend van aard is -- alle aspekte van sending is ewe belangrik. 2) Sending is nie sending as sy sentrale en uiteindelike doe! nie is om God se genade, soos in Christus aangebied, te openbaar nie. 3) Die doel van die kerk is sending - nie omgekeerd nie. Hierdie drie elemente van navorsing - histories, empiries en missiologies - vorm die grondslag van die model vir sending in Afrika, S005 in die laaste hoofstuk van hierdie tesis geskets. Hierdie model benodig n hervorming van sending wat die historiese patroon van sendingwerk omkeer, en maak leierskapsontwikkeling n prioriteit. Die belangrikheid van so n hervorning is tweeledig: 1) Dit sal die verrnoe van nasionale Christen leiers subsansieel verhoog om die kerk te ontwikkel en sending sake in Afrika te bestuur. 2) Dit sal buitelandse sendingpersoneel in staat stel om benut te word by die mees effektiewe kontakpunt - die vlak van leierskapsontwikkeling. Die kerk in Afrika verkeer vandag in n kritieke tydsgewrig. Terwyl sending die 21 ste eeu be tree, is n herondersoek van sy metodologie gebiedend noodsaaklik. Buitelandse hulp neem af, terwyl groeiende anti-Westerse sentiment dit al moeiliker maak vir die buitelandse werker om tradisionele posisies te behou. Gevolglik word dit al meer belangrik dat sending in Afrika, en die kerk in die weste, n nuwe model aanvaar vir sending wat die Afrikaan voldoende sal toerus vir hierdie onafwendbare oorgang. Hierdie nuwe benadering tot sending bied nuwe hoop vir die vasteland. Daar word algemeen geglo dat Afrika so probleme nie die gevolg is van arrnoede, burgerlike onrus, of maghonger heersers nie. Baie glo dat die wortel van Afrika se probleem setel in n afwesigheid van toegewyde, holisties-toegeruste Christen leiers. Leiers met Christelike sedes en waardes - toegerus om die kerk te dien en hulland te lei.

The purpose of this study was to determine the effect of theological education on philosophy of human nature among Sunday school teachers in the Church of the Nazarene. Research materials consisted of Wrightsman's Philosophy of Human Nature scale and a demographic questionnaire constructed by the researcher. These materials were mailed to a random sample of 188 Sunday school teachers in the Oregon-Pacific District of the Church of the Nazarene. Useable materials were received from 157 subjects for an 84% return rate. Data were analyzed by one-way analysis of variance, and tested for significance at the p < 0.05 level. The null hypothesis was retained: there was no difference in philosophy of human nature between subjects with different levels of theological education. Other findings were: 1) Oregon-Pacific Nazarene Sunday school teachers had moderately positive scores on all subscales of the PHN. Previous studies had reported that conservative Christians had negative scores on the PHN. 2) Oregon-Pacific Nazarene Sunday school teachers had a higher level of educational attainment than adults in the United States generally. 3) Women had more positive scores than men, although they had far less theological education than men. 4) Subjects with at least a college degree had more complex views of people than did those with a high school diploma or some college as the highest level of educational attainment. Recommendations were outlined for the practice of Christian education and for future research. These recommendations included the following: 1) use of the PHN as a screening device for Sunday school teachers, 2) cooperation between Nazarene colleges and district CL/SS boards to provide training opportunities for Sunday school teachers, 3) equipping of women for expanded leadership roles in Sunday school and church, 4) examination of differences that may exist in the philosophy of human nature between Sunday school teachers of different denominational groups, and 5) study of the relationship between training experiences, educational beliefs, and effectiveness of Sunday school teachers.
Graduation date: 1990

Text in Afrikaans
In hierdie studie is gepoog om vanuit 'n fundamentele pedagogiek-perspektief, die hele aangeleentheid rakende die normatiewe in die tegnokratiese bestel, te belig. Daar is aangedui dat die wyse waarop norme in die tegnokratiese bestel tot vergestalting kom geen vanselfsprekendheid is nie, aangesien die tegnokratiese era deur 'n onloënbare werklikheid van voortdurende verandering gekenmerk word. Hierdie tendens van verandering het meegebring dat outentieke norme, soos dit in die verlede gehuldig is, vandag nie meer die toonaangewende norme in die opvoedingsgebeure van die tegnokratiese era is nie. Trouens, dit blyk of daar vandag weinig of geen plek is waar Christelike norme prakties deur die Christen uitgeleef kan word nie. Om 'n greep op hierdie werklikheid te verkry, is daar 'n antropologies-ontologiese fundering van die mens as normatiewe synde ondemeem. Die bevindinge waartoe gekom is, dui daarop dat die mens die enigste gemoeide met waardes en norme onder die lewende wesens is. Vervolgens is daar 'n dieptestudie op die mens se huweliks- en gesinsituasie ondemeem, ten einde fundamentele uitsprake te kan maak oor die wyse waarop die norme deur die tegnokrasie geraak is. Dit het hieruit geblyk dat die tegnokratiese bestel ook die huweliks- en gesinsituasie nie ongedeerd gelaat het nie, en dat daar vandag ander waardes betreffende die huweliks- en gesinsnorme gehuldig word. Deur 'n diepteskou op die skoolsituasie, soos dit tot openbaring kom in die bedrywigheidstruktuur, kon daar duidelik aangetoon word dat daar 'n waardeverskuiwing ten opsigte van norme ingetree het. Daar word al hoe meer toegegee aan 'n sogenaamde "neutrale" opvoedingspraktyk, wat daartoe lei dat daar 'n felle aanslag teen Christelike norme heers. Verder het dit uit die ondersoek geblyk dat ten spyte van die negatiewe greep wat die tegnokratiese era op die mens se norme het, hy aileen staande kan bly indien hy die norme in sy huwelik, gesin en skoal met openbaringsinhoude van die Heilige Skrif vul. In die verband is spesifiek die Dekaloog uitgelig om as norme vir 'n partikuliere Christelike opvoedingspraktyk in die gesin en skoal te kan dien.
This study attempts to analyse the phenomenon of normativeness in a technocratic society as seen in a fundamental pedagogic-perspective. It is indicated that the way norms are manifested in the technocratic world cannot be accepted as a matter of course, because the present technocratic dispensation is characterized by an indisputable reality of continual change. This tendency to change causes authentic norms, that were adhered to in the past, to no longer be the guiding principles in the education practice of the technocratic dispensation. As a matter of fact, it appears that there is little or no place, where the Christian can practise his Christian norms today. To obtain a grip on this reality, an anthropologic-ontologic foundation of man as a normative being, is embarked upon. The resultant findings indicate that man is the only being involved with values and norms. A radical study is· also made of man's marriage and family situation to highlight fundamental findings on the way norms are being effected by the technocratic dispensation. It becomes evident that the entire marriage and family situation are also vitally affected by the technocratic forces, while it is evident that other values concerning marriage and family norms are practised today. By means of a thorough study of the school situation, as manifested in the activity structures, it becomes clear that a change of values has occurred concerning the norms being applied in schools. Today there is continuous yielding to a so called "neutral" education practice, leading to a sharp attack on Christian norms. Furthermore, research emphasizes that despite the detrimental influence exercised by the technocratic elements upon the norms of man, he can still assert himself if his norms are embedded and sustained by the inspirations of Holy Scripture. The Ten Commandments are specifically selected to be applied as norms for a particular Christian education practice in the home and school.
Educational Studies
D. Ed. (Fundamentele Pedagogiek)

This study demonstrates the lack of meaning in contemporary society. Modern youth is confronted by numerous factors contributing towards a meaningless life. Because the child has an existential yearning for menning, he needs the pedagogic guidance of a (Christian) educator to assist him to constitute his own life-world and, in particular, to enable him to attain a meaningful existence via the acquisition of a Christian philosophy of life. The study reveals the role of education with regard to the various components of constituting a life-world and the overall task of the school and its curriculum. The significance of a Christian philosophy of life in helping the child to constitute a life-world through education is demonstrated with special reference to various aspects of adulthood (modes of human existence) and certain meaningful relationships.
Educational Studies
M. Ed. (Philosophy of Education)

The integration of faith and learning has been an important topic of discussion in regard to the identity of Christian schools and their reason to exist. Christian educators and researchers, however, have provided minimal help to teachers with the task of its practical implementation. Christian school teachers, therefore, talk about the importance of the integration of faith and learning while they often fail to practice it in their daily classroom teaching. In this regard, this dissertation examined Christian elementary school teachers in order to evaluate their proficiency level to integrate faith and learning in their teaching. It also presented the factors that influence teachers when achieving biblical integration. For the purposes of this study, ACSI elementary school teachers in Southeast region and Mid-America region were included. The survey instrument, which was originally developed by Raquel Bouvet de Korniejczuk in her dissertation in 1994 were utilized with a minor revision. The data were analyzed to determine teachers' implementation level of the integration of faith and learning. A t-test was conducted in order to examine if there is any difference in teachers' implementation level according to their educational background or demographic factors. This study also identified the most difficult subject teachers considered when they tried to integrate a biblical worldview and considered the teachers management concerns related to the biblical integration. Finally, a multiple linear regression was run to find out the influential factors on teachers' implementation level of the integration of faith and learning. The study concluded that ACSI elementary school teachers ranked high in regard to the implementation of the integration of faith and learning. They, however, still need to work on changing their teaching techniques, involving students' opinion, and working together with colleagues. Teachers who took classes in theology, participated in training on the biblical integration, and spent more time to prepare for integrating their faith into their daily teaching tended to reach higher levels of implementation. Keywords: Christian elementary school teachers, Christian school education, integration of faith and learning

Clement of Alexandria played an important role in the development of Christian educational philosophy in a non-Christian culture in the second-century Roman Empire. Born into a pagan society and educated in Greek philosophy prior to his conversion, Clement sought to explain the orthodox Christian relationship between philosophy and theology and that the two are not enemies. His longest and perhaps most significant work, the Stromata, is a collection of the material that he taught to his students. As an educational record, it also provides two primary mechanisms for understanding some principles of his educational philosophy. First, his use of the term “Gnostic” (primarily γνωστικός, but also γνώμη) is unique and shows that he understands education to be crucial to, and even necessary for, Christian growth and development. Clement’s Gnostic figure is not just his ideal Christian, but of his understanding of what an ideally educated Christian would look like. Second, his use of γνῶσις and πίστις, and their relationship to each other throughout the Stromata provide further clues about his understanding of the relationship between education and discipleship. Clement argued for a complementary relationship between the two whereby faith is the ground of true knowledge and knowledge is the protector and aid to faith. Deduced from these elements in the Stromata, seven overarching principles of Clement’s philosophy of education are presented.

In Canada, the schools of Christian Schools International (CSI) constitute the largest affiliated group of Christian schools other than Roman Catholic ones. These schools are founded upon the Neo-Calvinist Reformed religious philosophical tradition. The purpose of this qualitative research project was to explore the relationship between philosophy and practice in the CSI schools. The question guiding the study was: What impact does it have to consciously educate under the direction of a religious educational philosophy? How is educational practice shaped by the adherence of the participants to their religious worldview? Eight educators from Western Canada in the CSI school movement were interviewed regarding their perceptions of the relationship between their religious philosophy and the practice of education. The themes that were identified were considered individually and against grounded theory on the philosophy and practice of religious institutions found in Don S. Browning's 'A Fundamental Practical Theology.' It was found that education under the direction of a religious educational philosophy gives rise to practices infused with distinctive meaning that sustain the vision of the educational community. There was discovered a fairly strong propensity to frame all practice in religious terms. The philosophy was found to undergo some changes in the manner of expression as the schools faced societal change and changes in constituency. The philosophy was also found to be important to the educators in providing benchmarks or reference points to locate and direct their practice.

Christian Education South Africa (CESA), formerly known as Accelerated Christian Education (South Africa) or ACE(SA), represents a significant number of evangelical Christian schools in South Africa. Most CESA schools are multiracial· and part of charismatic fellowships. The purpose of this study was to investigate CESA {its roots, philosophy of education and methodology) and to evaluate the quality of Christian education offered at CESA schools. Firstly, 'sound Christian education' was defined. Secondly, a model for assessing Christian education was developed. The SAPPAB model with its six criteria (spiritual, academic, physical, practical, administrative and balance) assess both the biblical and t educational 'soundness' of an education programme . . Information was gathered over six years by way of interviews, surveys, ethnographic and in-depth case studies. Evaluations included individual CESA schools, CESA as an organization and the ACE programme. The major finding was that individual CESA schools do contribute meaningfully to sound Christian education, but that the organization as such lost its vision and its influence.
Educational Studies
M. Ed. (History of Education)

M.Ed. (Philosophy of Education)
This study has attempted to outline some of the menaces to the loyalty and love of youth to the nation and to emphasis the important part the parent, the school and the church have to play in his education. The investigation is planned as a theoretical investigation. Use has been made of the following methods ...

This study seeks to explore aspects of the educational practice of the Accelerated Christian Education (ACE) programme. The philosophy (the Christian underpinnings) and pedagogy (mastery learning) of the ACE programme as contemporary educational practice is examined against a background of educational reform movements such as outcomes-based education. In addition, the thesis examines the issue of what it takes for a student to succeed in tertiary education, investigates the stated claims of the ACE programme in this regard, and then scrutinises these claims, in an empirical study, that includes ACE graduates, their parents and university admissions officers. Finally recommendations are made to those who use the programme in schools regarding any perceived strengths and/or weaknesses in the programme itself, or in the management and implementation of the programme, with a view to enhancing the educational experience of high school students preparing to enter the realm of tertiary education.
Psychology of Education
M. Ed.(Educational Management)

The aim of this study is to deal with the theoretical and philosophical aspects of Christian education and to evaluate the realisation thereof in Gazankulu schools. Concepts dealing with the study, such as education, Christian education, learning, teaching, pedagogy, religion and Christianity are firstly discussed. A brief background of the area of study is also given. Secondly a philosophical orientation is given in which an attempt is made to answer the question 'What is philosophy?'. Important aspects of a Christian philosophy is also established and philosophical categories, the nature and aims of Christian education are discussed. Christian schooling are thirdly discussed, especially Christian schooling as it ought to be. Important aspects thereof, such as major learning goals and components of the education situation are dealt with. The position and status of scripture teaching in school, as well as the position of religious education in Gazankulu are outlined. In the fourth place, an empirical study to evaluate the stand of Christian education in Gazankulu schools, are discussed. This study involved principals, parents, pupils and teachers. Finally conclusions are given and certain recommendations regarding Christian education are made.
Die doel van hierdie studie is om die teoretiese en filosofiese aspekte van Christelike onderwys te deurgrond en om die realisering van hierdie aspekte in skole in Gazankulu te evalueer. Begrippe wat met die studie te make het, soos opvoeding, Christelike onderwys, onderrig-leer, pedagogie, geloof, en Christelikheid, word bespreek. 'n Beknopte oorsig van die studiegebied word ook gegee. Daar word tweedens 'n filosofiese orientering gegee, waarin daar gepoog word om vrae soos 'Wat is filosofie?' te beantwoord. Belangrike aspekte van 'n Christelike filosofie word ook bespreek en filosofiese kategoriee, die aard van en doelstellings met Christelike onderwys, word aangespreek. Christelike onderwys, en veral Christelike onderwys soos dit behoort te wees, word derdens bespreek. Belangrike aspekte daarvan, soos die onderrigleerdoelstellings en die komponente van die opvoedingsituasie word aangeraak. Die plek en status van Bybelonderrig in Gazankulu word ook beskryf. In die vierde plek word 'n empiriese ondersoek om die stand van Christelike onderwys in Gazankulu te evalueer, bespreek. Hierdie ondersoek het hoofde, ouers, leerlinge en onderwysers betrek. Laastens word daar tot sekere gevolgtrekkings gekom, en aanbevelings gemaak ten opsigte van Christelike onderwys.
Educational Studies
M. Ed. (Philosophy of Education)