Journal articles: 'Christian education – Philosophy'

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Watson, Brenda, and Jeff Astley. "The Philosophy of Christian Religious Education." British Journal of Educational Studies 43, no. 2 (June 1995): 242. http://dx.doi.org/10.2307/3121953.

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Tety, Tety, and Soeparwata Wiraatmadja. "Prinsip-Prinsip Filsafat Pendidikan Kristen." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 1, no. 1 (January 12, 2017): 55. http://dx.doi.org/10.46445/ejti.v1i1.56.

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Tety and Soeparwata Wiraatmadja, The Philosophy Principles of Christian Educating. This paper discusses the principles of the philosophy of Christian education. The writer describes in the paper some important issues related to the principles of the philosophy of Christian education including the review of the Christian education of theological and philosophical aspects, then epistemology and axiology, the philosophy and purpose of Christian education. The final part of this paper the author describes some of the principles of the philosophy of Christian education. Tety dan Soeparwata Wiraatmadja, Prinsip-Prinsip Filsafat Pendidikan Kristen. Makalah ini membahas tentang prinsip-prinsip filsafat pendidikan Kristen. Penulis menguraikan dalam makalah beberapa hal penting terkait prinsip-prinsip filsafat pendidikan Kristen diantaranya adalah tinjauan terhadap pendidikan Kristen dari aspek teologis dan filsafatnya, lalu epistemologi dan aksiologi, filsafat dan tujuan pendidikan Kristen. Bagian akhir dari makalah ini penulis menguraikan beberapa prinsip filsafat pendidikan Kristen.

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Hogg, Anna C. "The Relevance of a Christian Philosophy of Education." Journal of Christian Education os-42, no. 3 (September 1999): 5–19. http://dx.doi.org/10.1177/002196579904200302.

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Hogg, Anna C. "The Relevance of a Christian Philosophy of Education." Journal of Christian Education os-55, no. 3 (December 2012): 21–32. http://dx.doi.org/10.1177/002196571205500304.

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Thatcher, Adrian. "Book Review: The Philosophy of Christian Religious Education." Theology 97, no. 780 (November 1994): 486–87. http://dx.doi.org/10.1177/0040571x9409700645.

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Yang, Ferry. "Examining Rousseau's Philosophy of Education: A Christian Account." Christian Education Journal: Research on Educational Ministry 1, no. 3 (November 2004): 80–98. http://dx.doi.org/10.1177/073989130400100310.

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Ospino, Hosffman. "Foundations for an Intercultural Philosophy of Christian Education." Religious Education 104, no. 3 (June 22, 2009): 303–14. http://dx.doi.org/10.1080/00344080902881363.

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Miedema, Siebren. "Nicholas P. Wolterstorff's Philosophy of Education: Christian, Open and Critically Committed." Journal of Christian Education os-52, no. 1 (May 2009): 23–32. http://dx.doi.org/10.1177/002196570905200104.

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Next to several other domains in philosophy, in his writings Professor Nicholas P. Wolterstorff has also dealt with issues belonging to the field of philosophy of education. In his own Christian, creative and open way he is striving to use the ties between education and character formation on the one hand, and his Christian theology on the other hand. All this is in the service of the praxis of Christian education. In this article a reconstruction is offered of the continuities and/or discontinuities in his contributions to the philosophy of education. Besides, the question is posed whether certain topics are not given continuously or hardly any attention by Wolterstorff.

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Zozuľak, Ján. "Philosophical, anthropological and axiological aspects of Constantine’s definition of philosophy." Ethics & Bioethics 11, no. 1-2 (June 1, 2021): 14–22. http://dx.doi.org/10.2478/ebce-2021-0002.

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Abstract This paper focuses on the philosophical-ethical foundations of Constantine’s definition of philosophy, as well as its anthropological and axiological aspects. The focus is placed on the relationship between definitions of philosophy postulated by Constantine the Philosopher and John of Damascus, the latter of which traces the six classical definitions systematized by Platonic commentators. Byzantine thinkers proposed a method of unifying both the theoretical and practical aspects of ancient philosophy with a Christian way of life by interpreting the classical definitions of philosophy and dividing it into theoretical and practical parts, the latter including ethics. Constantine understood philosophy in the sense of the second (knowledge of things Divine and human) and the fourth (becoming like God) meanings of earlier definitions, with the addition of the Christian sense of acting in accordance with the image of God. In addition to these gnosiological and anthropological aspects, the paper also observes the axiological aspect of Constantine’s definition of philosophy, which appears to be a foundation for exploring human behaviour as in compliance with Christian laws encouraging changes in ethical principles so as to follow a new code of ethics, through which new values were presented to the Slavs.

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Thompson, Livingstone A. "The Relevance of Comenius' Philosophy of Education for Christian Education Today." Journal of Christian Education os-51, no. 3 (December 2008): 7–15. http://dx.doi.org/10.1177/002196570805100303.

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Arnold, John, Jeff Astley, and Leslie J. Francis. "Critical Perspectives on Christian Education, a Reader on the Aims, Principles and Philosophy of Christian Education." British Journal of Educational Studies 43, no. 3 (September 1995): 333. http://dx.doi.org/10.2307/3121988.

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Wood, W. Jay. "Christian Theism and the Problems of Philosophy." Teaching Philosophy 15, no. 3 (1992): 277–80. http://dx.doi.org/10.5840/teachphil199215343.

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Böwadt, Pia Rose. "Religious Education in Denmark: Towards a More Multifaceted Subject?" Religions 11, no. 11 (October 29, 2020): 561. http://dx.doi.org/10.3390/rel11110561.

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The article deals with religious education in Denmark, especially the impact of philosophy of life in the curriculum. It will address the question of whether “Christian Studies” has become more multifaceted, or whether it is really a Christian upbringing/existential upbringing in disguise. The article begins with a presentation of the religious, political, and the pedagogical landscapes in Denmark. Subsequently, it examines the impact of the “Philosophy of Life” elements, which form part of the subject taught under “Christian Studies” (Kristendomskundskab). This is followed by an analysis of the new legal framework for “Christian Studies”, which now highlights areas, such as comparative religion or sociology of religion. It also examines the work of the committee, formed by the former Minister of Education in spring 2019, which had the task of revitalizing the curriculum of “Christian Studies” in the Danish school system.

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Lu, Jane I. "Practicing Christian education: an introduction to ministry." Practical Theology 11, no. 4 (July 25, 2018): 359–60. http://dx.doi.org/10.1080/1756073x.2018.1500160.

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van der Walt, Johannes. "Christian philosophy of education in South Africa: the cultural-historical activity theory to the rescue?" Koers - Bulletin for Christian Scholarship 81, no. 2 (October 31, 2016): 18–26. http://dx.doi.org/10.19108/koers.81.2.2262.

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Parents’ choice of schools for their children has become particularly problematic in the current circumstances because of the fact that most schools have become secular and hence cannot support Christian parents in their task of educating children in line with the former’s baptismal vow. In addition to this, Philosophy of Education has all but disappeared from teacher education curricula. These circumstances have not, however, detracted from Christian parents’, teachers’, caregivers’ and other educators’ need for a Christian Philosophy of Education. This article offers such a Philosophy of Education in the form of Biblical perspectives regarding the main facets of education couched in cultural-historical activity theory. This approach circumvents objections against a mere “grab bag” of Biblical perspectives about education as well as against yet another master theory or grand narrative about Christian education. Ouers se skoolkeuse het in die huidige omstandighede tot ‘n ernstige probleem ontwikkel aangesien die meeste skole gesekulariseerd geraak het en dus nie die ouers kan ondersteun in hulle taak om die kinders ooreenkomstig die ouers se doopbeloftes op te voed nie. Om die probleem te vererger, het Filosofie van die Opvoeding ook uit die kurrikulums vir onderwysersopleiding verdwyn ten gunste van ‘n blote teoretiese refleksie oor onderwys en opvoeding. Christenouers, -onderwysers, -sorggewers en ander -opvoeders het desondanks nog steeds ‘n behoefte aan ‘n Bybelsgefundeerde Filosofie van die Opvoeding. Hierdie artikel omlyn sodanige Filosofie van die Opvoeding. Dit benut die kultuur-historiese aktiwiteitsteorie as ‘n raamwerk vir ‘n stel Bybelse opvoedingsperspektiewe. Hierdie benadering voorkom enersyds besware teen ‘n blote onsamehangende versameling Bybelse perspektiewe oor opvoeding en onderwys en andersyds besware teen die bou van ‘n nuwe meesterteorie of grootskaalse narratief aangaande Christelike opvoeding.

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Bruter, Annie. "AMALVI (Christian) (dir.). – Les Lieux de l’histoire." Histoire de l'éducation, no. 114 (May 1, 2007): 195–200. http://dx.doi.org/10.4000/histoire-education.1265.

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Chassagne, Serge. "HOTTIN (Christian). – Quand la Sorbonne était peinte." Histoire de l'éducation, no. 97 (January 1, 2003): 148–49. http://dx.doi.org/10.4000/histoire-education.378.

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Scouller, Dianne. "The Liberal Arts Tradition: A Philosophy of Christian Classical Education." International Journal of Christianity & Education 19, no. 1 (March 2015): 87–88. http://dx.doi.org/10.1177/2056997115578367.

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Živković, Ivica. "On the Role of the Body in Christian Spirituality." Physical Education and Sport Through the Centuries 5, no. 2 (December 1, 2018): 43–49. http://dx.doi.org/10.2478/spes-2018-0013.

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Abstract In his critique of the excessive influences of the personalistic philosophy on the theological construct that some of the most significant orthodox authors of the present are guided by, Jean‐Claude Larchet widely explains why the relation of the christian toward the body in the spiritual education of the more recent generations of the orthodox christians is vastly neglected. On another place he exposes a voluminous summary of the orthodox church tradition on the christian faith as a method of healing the passions, picturing the role of the traditional christian terms ascetism, athletics and agon (struggle) in the orthodox theology and advocating for the neccessity of their reafirmation in the christian upbringing of the modern people. The physical culture of the orthodox christians should be determined in the shape of explication of the christian endeavour as bodily discipline, considering the neccessary role of the body in bringing up the virtues, and also the importance of healing the body from the passions and other forms of attachment as the disorders of spiritual health.

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Ludlow, Morwenna. "Making and Being Made: Some Preliminary Thoughts on Craft-Education as a Model for Christian Formation." Studies in Christian Ethics 33, no. 1 (November 6, 2019): 3–14. http://dx.doi.org/10.1177/0953946819887911.

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Craft-education was an important pedagogical model in the ancient world, but its importance was obscured by the common contrast between rhetoric and philosophy. Christian writers such as Gregory of Nyssa used craft-education as a model for Christian formation, because of its powerful emphasis on commitment, time, effort and the willingness of both pupil and teacher to submit to change. In the latter part of my article I will offer a preliminary assessment of the strengths and weaknesses of craft-education as a model for the process of Christian formation.

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Nicolas, Gilbert. "BOUYER (Christian). – La grande aventure des écoles normales d’instituteurs." Histoire de l'éducation, no. 105 (January 1, 2005): 123–24. http://dx.doi.org/10.4000/histoire-education.1316.

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Chartier, Anne-Marie. "GALAN (Christian). L'enseignement de la lecture au Japon. Politique et éducation / GALAN (Christian), FIJALKOW (Jacques), (dir.). Langue, lecture et école au Japon." Histoire de l'éducation, no. 138 (December 15, 2013): 182–87. http://dx.doi.org/10.4000/histoire-education.2680.

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Nason, Patricia L. "Luke 2:52 as a Basis for How We “Do” Christian Education." Christian Education Journal: Research on Educational Ministry 16, no. 3 (September 9, 2019): 511–26. http://dx.doi.org/10.1177/0739891319874364.

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Luke 2:52 is used to support the acceptance of integration of social sciences into Christian education; however, Luke 2:52 is taken out of context to defend developmental goals. Topics include the sufficiency of Scripture, comparison of humanistic philosophy to biblical theology, an overview of Christian education’s acceptance of developmental theories, and an examination of the authorial meaning of the text. Conclusions consist of an exhortation for Christian education professors to be diligent in exploring theories founded by secularists.

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Kefford, Rod. "Book Review: With All Your Mind: A Christian Philosophy of Education." Journal of Christian Education os-45, no. 1 (May 2002): 49–51. http://dx.doi.org/10.1177/002196570204500111.

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Moran, Gabriel. "Book review: With All Your Mind: A Christian Philosophy of Education." Interpretation: A Journal of Bible and Theology 59, no. 1 (January 2005): 105. http://dx.doi.org/10.1177/002096430505900138.

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Dawson, Claire Harvey. "Character Reborn: A Philosophy of Christian Education, written by James Pietsch." Mission Studies 36, no. 2 (July 10, 2019): 337–38. http://dx.doi.org/10.1163/15733831-12341658.

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Shortt, John, and John Shortt. "Book Review: With All Your Mind: A Christian Philosophy of Education." Journal of Education and Christian Belief 6, no. 2 (September 2002): 154–55. http://dx.doi.org/10.1177/205699710200600210.

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Weaver, Darlene Fozard. "Christian Formation and Moral Pluralism: Challenges and Opportunities." Studies in Christian Ethics 33, no. 1 (October 24, 2019): 27–39. http://dx.doi.org/10.1177/0953946819884551.

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Moral diversity presents challenges and opportunities for Christian ethics, especially with regard to education and formation. Moral pluralism designates a response to that diversity predicated on the belief that such diversity is good and worthy of protection. Is moral pluralism a viable and authentically Christian stance? Attention to moral pluralism in Christian ethics is often muted or implied. Moreover, features of some Christian moral traditions make it difficult to envision a Christian affirmation of moral diversity as good. This article invites Christian ethics to engage questions around moral diversity and pluralism as a central task for Christian education and formation.

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Lautz, Terry. "Christian Higher Education in China: The Life of Francis C. M. Wei." Studies in World Christianity 18, no. 1 (April 2012): 21–40. http://dx.doi.org/10.3366/swc.2012.0004.

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Francis C. M. Wei (Wei Zhuomin) was the first Chinese president of Huazhong University in Wuhan, one of China's thirteen Christian colleges, from 1929 to 1951. Trained in Chinese philosophy and Christian theology, Wei sought a middle ground between Western and Chinese traditions and, ultimately, between Christian liberal thought and Communist ideology. His life-long quest was to reconcile the Christian missionary movement with China's national priorities. Wei believed the Christian faith offered the most effective pathway to the reform essential for China to become a modern nation, but to be successful he held that Christianity must be reconciled with China's Confucian heritage. It followed that education, informed by Christian as well as Confucian values, provided the best vehicle for training China's future leaders. The importance of Christian religious and theological education was a persistent theme in Wei's thinking. Despite the trials of war and civil war, Wei remained optimistic about the future of the Christian colleges. His moderate approach was soundly rejected after the Communists came to power, but scholars in China have reconsidered his legacy in recent years.

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Panteleev, Aleksey. "What indeed has Athens to do with Jerusalem? Early Christianity and the Second Sophistic." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 2 (2020): 567–86. http://dx.doi.org/10.25205/1995-4328-2020-14-2-567-586.

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The article deals with the early Christian literature of the 2nd–3d centuries in the context of the Second Sophistic. Famous sophists and Christian intellectuals were contemporaries, and they were educated by the same teachers. The focus of the article is on such themes as the claims of apologists for the status of ambassadors to the Roman emperors, the desire to demonstrate their education and include Christianity in the mainstream of development of ancient culture, an appeal to Greek history. When Christians tried to prove the truth of their views on the world and the deity and to demonstrate the superiority of their culture and their own tradition, they often used ideas and methods borrowed from the arsenal of Second sophistic.

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Kyrychok, Olexandr. "“Philosopher” and “Philosophy” in Kyivan Rus’ Written Sources of the 11th-14th centuries: Historiography of Conceptual Interpretations." Sententiae 39, no. 2 (December 29, 2020): 64–91. http://dx.doi.org/10.31649/sent39.02.064.

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It remains largely unknown what was knowledge of philosophy by writers in Kyivan Rus’ of the 11th – 14th centuries. Moreover, there are no methodological foundations of resolving the issue. I suggest the key to the solution is the analysis of the meanings of words “philosophy” and “philosophers” in the texts of that time. This article aims to analyse how different researchers interpreted the meanings of these words in Kyivan Rus’ written sources of the 11th – 14th centuries. Use of the word “philosophy” was interpreted by the researchers in six different ways: (1) as an approximate synonym for the word “education” (which was for a long time a prevailing opinion), but also (2) as a pagan or (3) Christian wisdom, (4) as theology, (5) as an allegorical method of interpreting Scripture, and (6) as the knowledge of the nature of things. Some researchers emphasized one of the meanings, but others opted for a “pluralistic approach”, considering that Kyivan writers used the word in different meanings at the same time. The same is true about the word “philosopher”. It referred to an educated man, an ancient philosopher, a Christian thinker, a theologian etc. Another approach in the interpretation of these terms suggested Vilen Horskyi (1931-2007), distinguishing formal and essential properties of words “philosophy” and “philosopher”. He finds that the essential feature of philosophy was deification (theosis), a process whose aim is likeness to God, and cognition of God’s wisdom. Furthermore, according to Horskyi, in the philosopher the link between his knowledge and his action was inextricable.

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Tullius, William. "Person and Spirit." International Philosophical Quarterly 61, no. 1 (2021): 61–76. http://dx.doi.org/10.5840/ipq202131166.

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Much of Edith Stein’s work on personhood is influenced by Max Scheler’s ethically focused Christian personalism. But Stein’s own treatment of the ethical implications of personalism is not yet well studied. While the ethical theme is visible early on, it is not until the 1930s that the implicitly Christian dimension of her personalism became explicit. Stein mined her Christian personalism for its ethical and pedagogical implications on the topic of self-formation. This paper reviews the lines of development of Stein’s Christian personalism and examines its centrality for a concept of ethical education.

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Handoyo, Yemima. "The Seven Laws of Teaching for Christian Education." Diligentia: Journal of Theology and Christian Education 2, no. 2 (May 31, 2020): 68. http://dx.doi.org/10.19166/dil.v2i2.2047.

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<span lang="EN-US">Ideally that every Christian teacher should follow certain fundamental principles so that the aim of Christian education can be met. And this idea is not just a current modern issue or mere utopian thought but a profound time-tested element. And the basis of those principles should be on Biblical truth. Through ages and centuries, these principles or in other word laws have been conducted by what we know now as classical education. No matter what the subject is, the tools or the strategies that are used in these principles will become the foundation of the teaching to face any challenges within the context of the ever-changing setting. In this essay, the classic work of John Milton Gregory written in the nineteenth century, titled The Seven Law of Teaching will be analyzed by examining its philosophy and biblical theology. From the research that has been done, conclude principles that Gregory brought up as The Seven Laws of Teaching is linear with biblical truth and Christian teachers can rely on this principles as the foundation for shaping and molding their Christian teaching in today world that keep building and reconstructing without a firm foundation.</span>

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Milosavljevic, Boris. "Dimitrije Matic: Hegelianism and Naturalism." Theoria, Beograd 58, no. 1 (2015): 103–51. http://dx.doi.org/10.2298/theo1501103m.

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Dimitrije Matic (1821-1884) was a philosopher, jurist, professor of public law at the Belgrade Lyceum and politician. He served as Serbia?s Minister of Education and Church Affairs, acting Foreign Minister, Speaker of the Parliament, and member of the State Council. He was president of the Serbian Society of Letters and member of the Serbian Learned Society. Matic belonged to Serbian liberal-minded intellectual circles. He believed that the rule of force was unacceptable and that governments should promote and support popular education. Matic studied philosophy and law in Serbia (Kragujevac, Belgrade), Germany (Berlin, Heidelberg) and France (Paris), and received his doctorial degree in philosophy in Leipzig. In Berlin Matic embraced Hegel?s speculative philosophy and theory of state (philosophy of law). Among his professors were Georg Andreas Gabler (Hegel`s immediate successor), Otto Friedrich Gruppe, Wilhelm Vatke etc. In Halle he listened to another Hegelian, Johann Eduard Erdmann. He had the opportunity to attend Friedrich Schelling?s lectures on the philosophy of mythology. If the Right Hegelians developed Hegel?s philosophy along the lines they considered to be in accordance with Christian theology, and the Left Hegelians laid the emphasis on the anti-Christian tendencies of Hegel?s system and pushed it in the direction of materialism and socialism, Matic would be closer to the first. Actually, he was mostly influenced by his professor Karl Ludwig Michelet, with whom he established a lifelong friendship. Matic?s doctorial thesis (Dissertatio de via qua Fichtii, Schellingii, Hegeliique philosophia e speculativa investigatione Kantiana exculta sit) addressed the question of how the philosophy of Fichte, Schelling and Hegel developed from Kantian speculative thought. The paper deals with the question whether Matic took a shift from Hegelianism to Positivism (Naturalism) in the 1860s, which is a claim that was taken for granted in the Yugoslav (Serbian) Marxist histories of Serbian philosophy after the Second World War and Communist revolution. In fact, it is rooted in Milan Kujundzic-Aberdar?s (1842-1893) periodization of the Serbian philosophical literature. Kujundzic, professor of Philosophy at the Belgrade Great School, classified Matic?s Science of Education into the latest period of natural philosophy. In order to answer the question, the paper looks into the evolution of Matic?s philosophical, legal and political views. Matic followed Hegelian philosophy in his: Short Review (according to Hegel?s ? Psychology in Encyclopaedia of the Philosophical Sciences); Principles of Rational [Vernunftrecht] State Law [Staatslehre] according to Heinrich Zepfel?s book on the philosophy of law (Grunds?tze des allgemeinen und des konstitutionell-monarchischen Staatsrechts and Hegel?s Philosophy of Law) and History of Philosophy (according to Albert Schwegler?s History of Philosophy). There is nothing in Matic?s Science of Education that would corroborate the claim that he shifted from Hegelianism to Positivism. Though he had to attune his views to the changed, anti- Hegelian, intellectual climate and influences on academic life, he remained a Hegelian. The paper deals with the reasons why the Marxist histories of Serbian philosophy insisted on his alleged conversion.

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Dobrodum, Olga. "CONFESSIONAL ONLINE EDUCATION (ORTHODOX SEGMENT)." Educational Discourse: collection of scientific papers, no. 2(2) (December 20, 2017): 38–48. http://dx.doi.org/10.33930/ed.2017.5007.2(2)-4.

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The World Wide Web has numerous resources devoted to enlightening, reading and interpreting concepts such as God, the world, man, self-knowledge, the faith of the parents, the Bible, the way of understanding, the tradition, theory and practice, Christian philosophy, culture, present and future, creativity, life and eternity. Cyberspace provides access to extensive and varied information about Orthodoxy for a wide range of users, being a guide and helper for anyone who wants to be acquainted with the world of Orthodox culture.

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Petrova, Maya. "Bede the Venerable’s De Arte Metrica and Christianization of the education in the early Middle Ages." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no. 1 (2019): 269–84. http://dx.doi.org/10.25205/1995-4328-2019-13-1-269-284.

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The paper examines what texts of Christian poets were used by Bede the Venerable in his De arte metrica; how he quoted them. It is discussed how the norms of classical poetry were superseded in the schools of the early Middle Age, and how they were replaced by Christian ones.

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Priyanti, Neng, and Nabylla Sardy. "Epistemology Study: The Role of Christian Teachers Regarding Students Freedom in Learning." PASCA: Jurnal Teologi dan Pendidikan Agama Kristen 17, no. 1 (May 17, 2021): 43–54. http://dx.doi.org/10.46494/psc.v17i1.122.

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School epistemological belief is essential as it directly influences the goal and center of education. Following this logic, Christian education ideally aims to guide students to the knowledge of God as Christian epistemology believes that God is the source of knowledge. However, in teaching and learning practices, Christian teachers may be unaware of the world’s modern philosophy and thus unconsciously adopt the practices from the modern educational approach. As a result, the goal of Christian education can be shifted from God-centered to student-centered learning within progressive educational practice. Misleading knowledge and truth may bring schools away from the responsibility to fulfill God’s will in education. Thus, it is necessary for Christian teachers to guide students throughout the learning process to see God as the source of knowledge. This paper aims to critically discuss the Christian teachers’ role as a guide regarding students’ freedom in learning. To this end, this study employs a literature review method. The study concludes that Christian teachers can exercise the God-given authority to guide students in using their intellectual and free-will to serve God and others.

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Eskildsen, Kasper Risbjerg. "Christian Thomasius, Invisible Philosophers, and Education for Enlightenment." Intellectual History Review 18, no. 3 (January 2008): 319–36. http://dx.doi.org/10.1080/17496970802319201.

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Hamambira, Domianus Lodu. "Meletakan Kedudukan PAK Secara Tepat dan Tepat Sasaran Seperti Ajaran Yesus." Integritas: Jurnal Teologi 1, no. 1 (June 27, 2019): 74–92. http://dx.doi.org/10.47628/ijt.v1i1.5.

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Put a Christian Religion Education precisely and right on target as the teachings of Jesus for the sake of faith progress. The principle is build on Biblical and historical fact that Jesus is the coaches are taught good news and therefore his disciples called Him Teacher (John 3:2; Mat. 7:29). Understanding of the Christian Religion Education deeply as taught by Lord Jesus at least bring advantage, which are; growth of faith for individual, build a willingnes to be more initiative, proactive, and innovative in taught of Christianity optimaly, and also bring impact for many people to grow in faith. However, in many class discussion, seminars, and observation both directly and indirectly contain of opinions explain that the role of Christian Religion Education is not yet appropriate to the target and churchess do not equal in applying Christian Religion Education enterestingly and being maximum. Therefore, very important to understand the role of Christian Religion Education which contain of important staples, in from of special values, purposes, history, philosophy, basic biblical theological in order to implement Christian Religion Education in more advance and right on target. Christianity education can be said diferent from education in general since Christian Education was programmed or planned by GOD Himself and bequeathed to those who has been chosen individualy or in community to forward Jesus taught, testify, taugth and preaching the good news from age to age. Called that education Christianity different from education in general are Christianity education can be understood as religious education, spiritual education or education of the faith. To equip believers with knowledge and truth trough the holy spirit works.

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Bush, Joseph. "For Life Abundant: Practical Theology, Theological Education, and Christian Ministry." Journal of the Society of Christian Ethics 30, no. 2 (2010): 206–7. http://dx.doi.org/10.5840/jsce201030216.

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Doney, Jonathan. "Christian catechetical texts." History of Education 43, no. 1 (September 9, 2013): 128–30. http://dx.doi.org/10.1080/0046760x.2013.832814.

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Thorpe, Anthony. "The Critical Thinking Skills Movement and its Implications for Religious Education." Journal of Education and Christian Belief 1, no. 2 (September 1997): 119–26. http://dx.doi.org/10.1177/205699719700100207.

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THE PUBLIC'S INTEREST in the idea of philosophy and young people has been awakened with the success of ‘Sophie's World’ by Jostein Gaarder (NY: Phoenix House, 1995). How might this interest in philosophy form a link with the teaching of religious education? Historically the links between philosophy and religion have been strong but many teachers have assumed that philosophy is something that young people are incapable of understanding let alone able to use as part of their learning. Arguments from Piaget's psychology of learning also suggest this but the Critical Thinking Skills Movement claims that these objections can be met. Could teachers be underselling the capabilities of their students? What then might be the implications for the teaching of religious education of a more philosophical approach that sought to develop critical thinking skills? It is also important to ask what the assumptions are behind these implications and whether they are acceptable from a Christian viewpoint.

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Ohirko, O. "Christian Ethics in educational institutions of Ukraine." Fundamental and applied researches in practice of leading scientific schools 27, no. 3 (June 29, 2018): 73–80. http://dx.doi.org/10.33531/farplss.2018.3.09.

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The article deals with aspects of Christian Ethics as an integral part of Christian Philosophy. It is a science of the moral good of man based on absolute values, which is filled with Christian Culture. Christian Ethics is based on universal moral law of humankind that is Ten Commandments of God and Two Fundamental Commandments of Christian Love and on Seven Corporal and Spiritual Works of Mercy, Evangelical Counsels and Beatitudes. Christian Ethics calls on respecting of life as the God’s Gift. Christian Ethics complements and ennobles natural Ethics by adding the revealed truths. Christian Ethics is a doctrine common to all Christian denominations in Ukraine. Christian Ethics is a powerful educational tool in the formation of theological, moral and public virtues. Characterized interconfessional problems of teaching Christian Ethics. Christian Ethics is faith, hope and love for good. Education and upbringing in Christian Ethics is carried out on the principle of Christocentrism. In high school, the problem of teaching Christian Ethics touches on issues related to the formation of world outlook, spirituality and morality of youth.

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Bugaev, Vasily Ivanovich. "V.S. Solovyov’s characters of Christian ideal in the humanization process of Russian artistic education." Samara Journal of Science 5, no. 2 (June 1, 2016): 146–49. http://dx.doi.org/10.17816/snv20162302.

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The article explores the development of Russian culture and education symbolism at the end of ХІХ in a question about Filioque. The prominent Russian thinker V. Solovyov considered that the unity of spirituality of Christian ideal faith was carried out in the unity of catholic and orthodox Christian churches. He doubted the question of division of Character of Vera perception. V. Solovyov notified the ideal of iconographic art, which was fundamental conception of development of Russian artistic culture and education. Semantic Christian character-kernel is an interpretation of our Hail Mary for us. The ideal of this character is incarnated in the divine beginning through the free exploit of man, adding the faith in Godman and God-flesh (Hail Mary) to the faith in God. This ideal was announced by F. Dostoevsky. The trinity of Christian ideal must have become the background for conscious spiritual development of Russia and all humanity. Essence of beauty symbolism is perceived in the actual available phenomena - nature and art. The conception of Sofia - Wisdoms of God character influenced the development of the Russian artistic culture and modern education. The character overflows in concepts: reasonable essence, Divine Bosom, Eternal femininity, Basis, law of life, reason, connection of God and created World. The character of Sofia is oriented to the Russian culture and education development, as a future and final phenomenon of Deity. As a founder of Russian Christian philosophy V. Solovyov defined subsequent motion of symbolism of Christian ideal in the synthesis of Orthodox, revivalist and comparative trends. We notice positive motion in Russian modern artistic education.

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Kasai, K. "J. Fukaya: Karl Jaspers and Three Theologians: Fragments of the Christian Philosophy of Education." THEOLOGICAL STUDIES IN JAPAN, no. 44 (2005): 213–17. http://dx.doi.org/10.5873/nihonnoshingaku.2005.213.

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Walters, Susan Gary. "Book Review: By Design: Developing a Philosophy of Education Informed by a Christian Worldview." Christian Education Journal: Research on Educational Ministry 15, no. 2 (July 12, 2018): 314–16. http://dx.doi.org/10.1177/0739891318781216e.

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Loomis, Steven, and Jake Rodriguez. "Sympathy for Warranted Certainty: Universals and the Institution of Education." Journal of Education and Christian Belief 9, no. 1 (March 2005): 47–70. http://dx.doi.org/10.1177/205699710500900106.

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THERE IS MUCH that human beings are, and should be, uncertain about, but this should not include the most basic truths of reality. The effects of postmodern epistemology have widened the sphere of uncertainty in many domains of knowledge, and intellectual uncertainty and excessive skepticism are pervasive in academic circles (both Christian and non-Christian). Such thinking tends to sanction the kind of pragmatic decision making that legitimizes a view of human beings (and moral principles) as mere interchangeable parts with varying utility. This essay offers a critique of obscurant uncertainty and draws attention to the incremental marginalization of God-based knowledge. It calls for the grounding of educational philosophy in a realist conception of truth given that God, our knowledge of Him, and his knowledge of us are an excellent basis by which to ground human institutions (including the institution of education).

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Hermans, Chris A. M. "Conflicting Goals for Moral Education: A study of the behavioral intentions of teachers in Catholic secondary schools in the Netherlands." International Journal of Education and Religion 1, no. 1 (July 24, 2000): 282–300. http://dx.doi.org/10.1163/1570-0623-90000009.

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This article examines the criticism from liberal educators that the goals of moral education in religiously affiliated schools are incompatible. This paper addresses whether it is true that teaching a religious community’s values is incompatible with the development of moral autonomy; that teaching civic values is incompatible with teaching Christian values; and that teaching Christian values is incompatible with introducing children to the plurality of value systems in our society. This research demonstrates that from the perspective of teacher’s behavioral intentions, these goals are not in conflict within Catholic schools of secondary education in the Netherlands. The article concludes with a reflection on the research results from an ethical perspective and from the perspective of philosophy of education

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ATTFIELD, DAVID. "Fowler's Faith Development Christian Perspectives on Faith Development." Journal of Philosophy of Education 28, no. 2 (December 1994): 267–74. http://dx.doi.org/10.1111/j.1467-9752.1994.tb00333.x.

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Gomilko, Olga. "Gregory Skovoroda’s Philosophy of Education: the Difference of a Modern Vision." Filosofiya osvity. Philosophy of Education 21, no. 2 (December 28, 2017): 194–210. http://dx.doi.org/10.31874/2309-1606-2017-21-2-194-210.

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The article is devoted to the analysis of the modern character of the Gregory Skovoroda’s philosophy of education. Unlike his contemporaries, he focuses on connections of philosophy and moral virtue. This position contradicts the tendency of a modern institutionalization of philosophy in the way of one more discipline of the modern research university. However, Skovoroda’s critical position does not put into question the modern content of his philosophy. On the contrary, Skovoroda’s understanding of philosophy reveals the salvific ways of its cognitive and practical rehabilitation. It is because his philosophy teaches people to be wise not only the university campus but in all spheres of their own lives. That is why he speaks not just of philosophy, but of the “philosophy of the heart”. Contrary to Christian thought, he believes that human’s transformation is possible not through faith and suffering, but through the discovery a “new body” on the ground of self-knowledge and love for oneself. Unlike the modern classical philosophy, Skovoroda considers self-knowledge, not as a function of mind alone, and the heart as a dichotomy to the mind. In accordance with contemporary educational theories based on the idea of anthropotechnical turn in philosophy, Skovoroda deems the heart an instrument for enhancing the mind. Involving the heart into the sphere of rational increases the thinking of knowledge about the specific situation of its embodiment and the cognitive capabilities of its carrier. According to Skovoroda, an important consequence of such human transformations should be the overcoming of fear and hatred of the “other”.

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Journal articles on the topic 'Christian education – Philosophy'

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