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25, Lisbet Panggabean. "Pengembangan Bahan Cerita Tentang Pengorbanan Yesus Kristus di Kayu Salib dalam Pembelajaran Pendidikan Agama Kristen." Areopagus : Jurnal Pendidikan Dan Teologi Kristen 18, no. 1 (2020): 143–54. http://dx.doi.org/10.46965/ja.v18i1.28.
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Kata Kunci: Pengembangan, Bahan Cerita Abstract: This study aims to development a product in the form of a story about the Sacrifice of Jesus Christ on the Cross on the subject of 5 th grade Christian Religious Education in the State Elementary School in Tarutung District 2019/2020 Academic Year. This research is a research and development (Research and Development RD). The results of the needs analysis showed that the respondents of the Trial study consisted of 20 PAK Teachers and several validations from theologians, linguists and method experts on the story method in learning Christian Religious Education with the material Sacrifice of Jesus Christ on the Cross. The results of the study concluded that the PAK teacher strongly agreed that the material about the Sacrifice of Jesus Christ on the Cross was taught using the story method, and strongly agreed that the story material was developed by the researcher. Because there is no reference (story) about the Sacrifice of Jesus Christ on the Cross. The results of the analysis of the researchers material product stories about the sacrifice of Jesus Christ.Keyword: Development, Story Material.
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Simanjuntak, Ramses. "Dampak Keteladanan Yesus sebagai Guru Agung bagi Guru Pendidikan Agama Kristen Masa Kini." SANCTUM DOMINE: JURNAL TEOLOGI 4, no. 2 (2016): 29–40. http://dx.doi.org/10.46495/sdjt.v4i2.24.
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The teacher's role is very important in the education process. A teacher not only delivers course content tothe students, but also provides character education by being an example of good character and integrity. Therefore, the task of a teacher is a noble task. It is an honorable profession. In the context of Christian Education, Jesus Christ must become our main example and the Master ofthe education process, lead by a christian teacher. Jesus is the Teacher of all teachers, He not only delivers informations and knowedge, but also changes the life of the people who follow Him.
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Mari, Giuseppe. "Christian education as humanistic education? Opportunity and challenge within the secularized culture." Forum Pedagogiczne 7, no. 2 (2017): 267–78. http://dx.doi.org/10.21697/fp.2017.2.19.
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There is a strong and original relationship between Christian faith and Humanism, but it is necessary not to reduce the Christian education to Humanism. In fact, it was the Christian faith which gave birth to Humanism, not vice versa. It is necessary to put the distinction in order to avoid the reduction of the Christian education to the generic philanthropy. The Christian faith is, first of all, an encounter with Jesus, not only from the existential point of view, but also as a peculiar knowledge through Christ as God’s Word.
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Liana, Linda. "An analysis of Accelerated Christian Curriculum in Biblical Christian Worldview." Diligentia: Journal of Theology and Christian Education 2, no. 2 (2020): 14. http://dx.doi.org/10.19166/dil.v2i2.2045.
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<p class="abstracttextDILIGENTIA">God gave man his commission (Gen. 1:26-30), called the Cultural Mandate. In this mandate mankind is to steward the created order, in accordance with God’s law-Word, for God’s glory. Shortly before the resurrected Lord Jesus Christ ascended to heaven, he issued the Great Commission (Matt. 28:18-20). The Great Commission command to disciple all the nations into obedience to the comprehensive and absolute lordship of Jesus Christ. There is no area of thought, life, or culture outside the scope of the Creation/ Dominion Mandate or the Great Commission. Thus, the extent of the Creation Mandate and the extent of the Great Commission necessitate Christian Education.<strong> </strong>Accelerated Christian Curriculum is a curriculum that has been helping pastors and parents by developing and publishing quality, character building Christian educational materials for Grade Levels K3-12. By integrating character building principles and scripture memory into the academics, the program helps children master each concept before moving to the next concept.<strong> </strong>In this essay I analyze the Accelerated Christian Education curriculum from a Biblical Christian Worldview.</p><div><div><p class="footnoteDILIGENTIA"> </p></div></div>
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Bracken, Joseph A. "The body of Christ—An Intersubjective Interpretation." Horizons 31, no. 1 (2004): 7–21. http://dx.doi.org/10.1017/s0360966900001043.
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ABSTRACTIn this essay the author rethinks the provocative remarks of Karl Rahner about the overall symbolic character of reality in his essay “The Theology of Symbol.” While conceding the inevitable differences in perspective between a Thomistic metaphysics of Being and process-relational philosophy, the author explains how Rahner's “theses” on symbolism likewise make good sense within the context of his own process-oriented metaphysics of intersubjectivity as developed in previous publications. Then he applies this Rahnerian/neo-Whiteheadian scheme to the analysis and explanation of Christian belief in the Incarnation of the Divine Word in the human nature of Jesus, the Real Presence of the risen Christ in the Eucharist, and the Church as the Mystical Body of Christ.
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Wood, Jonathan. "Orbit and Axis: Carl F. H. Henry on Revelation and Education." Perichoresis 17, no. 3 (2019): 63–82. http://dx.doi.org/10.2478/perc-2019-0022.
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Abstract Carl F. H. Henry serves as a fruitful resource for the integration of faith and learning. The central issue in Christian scholarship is to properly associate the revelation of God with the knowledge of God’s world across all academic disciplines. The particular effort of this article is to demonstrate the clarity Henry provides as it relates to general revelation, special revelation, and knowledge explored in a comprehensive university setting. Building on Henry’s clarity, an orientation of knowledge to Jesus Christ, a proposal for the resulting vision for Christian scholarship, and habits of Christian educational institutions follows.
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Bilo, Dyulius. "Pendidikan Agama Kristen Di Era Disrupsi: Peluang Inovasi “Blended Learning” Di Sekolah Dan Gereja." JURNAL LUXNOS 7, no. 1 (2021): 132–52. http://dx.doi.org/10.47304/jl.v7i1.137.
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This research to describe how Christian Religious Education in the Era of Disruption make use of the “Blended Learning” innovation opportunities in schools and churches. This research uses a descriptive qualitative approach that refers to efforts to describe, explain, and describe a phenomenon that occurs in the social environment. The phenomenon that we want to describe here is related to the disruption in every area of life that cannot be avoided and rejected, including in the world of religious education. Disruption by many experts is a change because off technological innovations that not only affect a person's mindset but have also had an impact on the theory and practice of human life. Disruption as a necessity that brings progress and welfare of human life. Christian Religious Education is efforts made by believers, servants of God (teachers, evangelists, pastors) and the church in the guidance of the Holy Spirit to introduce Jesus Christ and lead each individual to believe, love, and serve Jesus as Lord and his Savior. The findings of this research are that the era of disruption cannot be avoided and rejected, there have been many positive and negative effects of disruption, services off PAK learning in school and church must be disrupted if it is to survive and continue to exist as an effort to preach the gospel of Christ.
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Gemeinhardt, Peter. "Teaching the Faith in Early Christianity: Divine and Human Agency." Vigiliae Christianae 74, no. 2 (2020): 129–64. http://dx.doi.org/10.1163/15700720-12341432.
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Abstract The present paper investigates the relationship between divine and human agency in teaching the Christian faith. While Christian education actually was conveyed by human beings (apostles, teachers, catechists, bishops), many authors claimed that the one and only teacher of Christianity is Jesus Christ, referring to Matt 23:8-9. By examining texts from the 2nd to the 5th century, different configurations of divine and human teaching are identified and discussed. The paper thereby highlights a crucial tension in Early and Late Antique Christianity relating to the possibilities and limitations of communicating the faith.
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Prijanto, Jossapat Hendra. "Panggilan Sebagai Guru Kristen Wujud Amanat Agung Yesus Kristus Dalam Penanaman Nilai Alkitabiah Pada Era Digital [A Christian Teacher’s Calling in Response to Jesus Christ’s Great Commission in Instilling Biblical Values in a Digital Era]." Polyglot: Jurnal Ilmiah 13, no. 2 (2017): 13. http://dx.doi.org/10.19166/pji.v13i2.325.
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<p>The purpose of this paper is to discuss a Christian teacher’s calling in response to the great commission of Jesus Christ in building character in digital era. The main task of a teacher in the context of Christian education is to assist students in knowing God in Jesus Christ and being like Christ in their daily lives. Christian teachers become co-workers with God in conveying the values of His kingdom in a digital era that is filled with individualism, selfishness, and self-righteousness, all of which lead to the loss of love. The teaching that is delivered by Christian teachers can bring students to God’s truth which will affect students’ character, intellect, and spirituality. These not only help students but can also be used to serve and help other people to face the challenges of this digital era.</p><p class="abstrak">BAHASA INDONESIA ABSTRAK: Tulisan ini bertujuan untuk membahas panggilan guru Kristen sebagai wujud amanat agung Yesus Kristus dalam penanaman nilai pada era digital. Tugas utama seorang guru dalam konteks pendidikan Kristen adalah membantu para siswa untuk belajar mengenal Allah di dalam Yesus Kristus dan melalui firmanNya. Mereka dapat menjadi serupa dengan Kristus dalam kehidupan sehari-hari. Oleh sebab itu penting sekali mahasiswa menangkap panggilanNya sebagai Guru Kristen, karena dengan demikian akan menjadi rekan sekerja Allah dalam menyampaikan nilai-nilai kerajaanNya di era digital yang sarat dengan egoisme, mementingkan diri sendiri, bahkan merasa diri benar, sehingga kasih menjadi pudar. Dengan demikian, pengajaran yang disampaikan guru Kristen akan membawa para siswa memiliki nilai-nilai kebenaran yang justru kembali kepadaTuhan dan berpusat kepada Kristus, yang berdampak kepada pertumbuhan karakter intelektual, spiritual, intelegensi tidak hanya menjadi kebanggaan sendiri melainkan dipakai untuk melayani dan menolong orang lain dalam menghadapi era digital ini.</p>
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Ndona, Yakobus, Liber Siagian, and Sampitmo Habeahan. "Pedagogi Yesus Dalam Perspektif Progresifisme Pendidikan." Jurnal Christian Humaniora 5, no. 1 (2021): 25–46. http://dx.doi.org/10.46965/jch.v5i1.614.
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AbstractJesus Christ is not only a founder of Christianity. Jesus is from pedagogical perspective including an educational figures with the power of charisma who until now has influenced to the world of Christianity. The charisma pedagogy of Jesus appears in authoritative teaching, the charismatic, delivery of messianic expectations and a distinctive educational pattern. A study of a gospels, reveals that the pedagogy of Jesus was not oriented toward the inculcation of religious laws as done by the Jewish rabbis. Jesus education focused on renewing the heart based on the value of the kingdom of God. Jesus did not build a formal class but made Himself and the environment around Him as a learning laboratory. This pattern shows that the pedagogy of Jesus has both parallel and contradiction with the various educational which developing in the world of education. This paper examines the richness of Jesus pedagogy as seem from a progressivism perspective of an education. The philosophical hermeneutic analysis found the substance, pattern and objective value of Jesus education. Then, through reflection and heuristics, we find contextual values that have implications for the world of Christian education and is an inspiration for educational activists today.Key words : Jesus, Pedagogy, Progressivism AbstrakYesus Kristus tidak hanya seorang pendiri kristianitas. Yesus, dari perspektif pedagogik termasuk tokoh pendidikan dengan kekuatan kharisma yang sampai sekarang berpengaruh pada dunia kekristenan. Kharisma pedagogi Yesus tampak dalam pengajaran yang otoritatif, berkharisma, penyampaian harapan-harapan mesianik, dan pola pendidikan yang khas. Telah terhadap kitab-kitab Injil memperlihatkan bahwa pedagogi Yesus tidak berorientasi pada penanaman hukum-hukum agama seperti yang dilakukan para rabi Yahudi. Pendidikan Yesus terfokus pada pembaharuan hati yang berlandaskan pada nilai-nilai kerajaan Allah. Yesus tidak membangun kelas-kelas formal, tetapi menjadikan diri-Nya dan lingkungan sekitar sebagai laboratorium belajar. Pola ini memperlihatkan bahwa pedagogi Yesus memiliki paralel sekaligus kontradiksi dengan berbagai aliran pendidikan yang sekarang berkembang dalam dunia pendidikan. Tulisan ini mengkaji kekayaan pedagogi Yesus yang dilihat dari perspektif progresifisme pendidikan.Analisa hermeneutika falsafati menemukan substansi, pola dan nilai objektif pendidikan Yesus, kemudian lewat gerak refleksi dan heuristika menemukan nilai kontektual yang berimplikasi bagi dunia pendidikan Kristen, dan inspirasi bagi para penggiat pendidikan dewasa ini. Kata kunci: Pedagogi, Progresifisme, Yesus,
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Sherman, Robert J. "Toward a Trinitarian Theology of the Atonement." Scottish Journal of Theology 52, no. 3 (1999): 346–74. http://dx.doi.org/10.1017/s0036930600050250.
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In my work as a theologian educating future pastors and teachers, I am concerned that too many of my students make no greater claim of Christ than that he was a ‘spirit person’, and construe his work as some variation on personal spiritual mentoring. Such reductionistic tendencies in understanding the person and work of Christ clearly owe more to certain iconoclastic voices in academia and current cultural sensibilities than they do classic Christian understandings of God and redemption. Whatever their source, such minimalist views can only weaken the Church's ministry. Fortunately, two other trends may supply helpful resources for a response. First, interest in the doctrine of the Trinity has re-emerged, across the theological spectrum. Similarly, new discussions have emerged around the doctrine of the atonement, such as the explicit feminist critiques of vicarious substitution theories or the promotion of prophetic/political models typical of members of the Jesus Seminar or responses to these and other issues. I propose to address this Christological reductionism by combining these two trends, adopting aspects of some new approaches while critiquing others. In so doing, I am motivated less by the desire to produce theological innovation than to demonstrate the theological integrity and pastoral value of several classic Christian traditions. Specifically, I will offer a constructive theological proposal connecting the Trinity with the rubrics of prophet, priest and king to explain Christ's diverse atoning work.
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Boiliu, Noh Ibrahim, Aeron Frior Sihombing, Christina M. Samosir, and Fredy Simanjuntak. "Mengajarkan Pendidikan Karakter Melalui Matius 5:6-12." Kurios 6, no. 1 (2020): 61. http://dx.doi.org/10.30995/kur.v6i1.128.
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The background of the problem in this study is the occurrence of changes in the current generation due to mass media that change the mindsets, behavior, and habits of today's youth, accompanied by education that tends to be based on knowledge or cognitive. All of this will result in humans not being human. Thus, character education offered by Jesus in a happy speech at the Sermon on the Mount is character-based education centered on the imitation of Christ, which is to follow in the footsteps or steps of Christ in the lives of Indonesian Christian students. This framework of thought or world view is what Christian Character education is. Thus, this research will use an asynchronous method that is to exegete what is said in the text of Matthew 5:6-12.
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Latar belakang dari masalah dalam penelitian ini adalah terjadinya perubahan pada generasi saat ini karena media massa yang mengubah pola pikir, perilaku, dan kebiasaan pemuda saat ini, disertai dengan pendidikan yang cenderung didasarkan pada pengetahuan atau kognitif. Semua ini akan meng-akibatkan manusia tidak manusia. Dengan demikian, pendidikan karakter yang diajarkan Yesus melalui khotbah ucapan bahagia di bukit merupakan pengajaran berbasis karakter yang berpusat pada meniru Kristus, yang mengikuti jejak atau langkah Kristus dalam kehidupan siswa Kristen Indonesia. Kerangka pemikiran atau pandangan dunia ini adalah apa yang pendidikan karakter Kristen. Dengan demikian, penelitian ini akan menggunakan metode asynchronous yaitu untuk penafsir apa yang dikatakan dalam teks Matius 5:6-12.
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Nickoloff, James B. "A Future for Peru? Gustavo Gutiérrez and the Reasons for His Hope." Horizons 19, no. 1 (1992): 31–43. http://dx.doi.org/10.1017/s0360966900025640.
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AbstractThe growing national crisis of Peru in which death seems to triumph over life, especially for the poor, has not dimmed the hope of Gustavo Gutiérrez and others for the ultimate success of the poor to achieve liberation from poverty and injustice. Hope, for Gutiérrez, is far from wishful thinking. The case for hope results from the application of a complex epistemology which includes social scientific analysis, the “utopian imagination,” and faith in the God of Jesus Christ to the present socio-ecclesial reality of Peru. Among the reasons for hope are the fact of the church's evangelization of the poor, the new spirituality coming to birth among the poor, the rejection of fear in the face of the mounting persecution and martyrdom of Christian believers, and the universal church's adoption of a preferential option for the poor.
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Markes, Karlito D. "LIVING VALUES EDUCATION DAN IMPLIKASINYA BAGI PENDIDIKAN AGAMA KRISTEN." Manna Rafflesia 6, no. 2 (2020): 220–40. http://dx.doi.org/10.38091/man_raf.v6i2.120.
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Education is a process of inheriting life values that serve as a guideline as well as a foundation for character development. Education must be a conscious and planned process and oriented to contextual life values. Living Values Education is one of the patterns education based on life values is deemed sufficiently relevant to Christian Education as a learning process about the living values of Christianity. The Bible explicitly records that the life, teachings and role model of the Lord Jesus have practiced the Living Values Education as a pattern of education. This research was conducted using the Literature Review method , through literature obtained both manually and also through an electronic data base such as Google and Google Scholer . From the literature analysis conducted, this study found three principles as the basis for character development through The Christian Living Values Education . First , the values of human life with God. Second , the values of human life with others. And third , the values of human life by itself. All three values of life have the same substance, namely: love with heart, soul and mind. The hope of this research is that Christian religious educators are held on the values of life centered on Christ.
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Ango, Samuel Peni. "Educating for justice and righteousness in Nigerian society: Applying Freire’s pedagogy of the oppressed." International Journal of Christianity & Education 22, no. 2 (2018): 99–111. http://dx.doi.org/10.1177/2056997118755410.
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Nigerian society is bedeviled by corruption and injustice, whose prevalence may be partly explained by the dominant educational systems in the country. Paulo Freire has suggested that unjust systems are sustained by educational systems that condition learners to accept injustice. He also indicts the church for supporting such educational systems. He proposes the problem-posing education that helps learners to question and act against the conditions of their oppression to gain freedom from such conditions. This article proposes that, as the Bible enjoins us to “train up a child in the way that he should go” (Prov 22:6), and Jesus Christ often posed problems to encourage learners to think and act, Freire’s problem-posing approach is a good model for Christian educators to use in nurturing justice and righteousness in Nigeria, Africa, and the entire world.
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Ngala, Francisca Wavinya, and Rosemary Wahu Mbogo. "Teach Them to Observe all that I Have Commanded You: Great Commission or Omission?" IRA International Journal of Education and Multidisciplinary Studies 14, no. 3 (2019): 45. http://dx.doi.org/10.21013/jems.v14.n3.p2.
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<p>Members of any congregation professing Christianity are a flock that needs to be looked after as commissioned by God. Faith in Christ often brings them together to strengthen one another by listening to the word of God and receiving God’s blessings through the minister/pastor/priest among others. These servants, therefore, have the obligation to mould and form a spirituality of their congregations as they patiently wait for the second coming of Jesus Christ by teaching them. Therefore, this paper endeavoured to interrogate the Christian curriculum of selected churches with respect to spiritual formation among the faithful. The descriptive survey design was used for the study. Systematic random sampling was used to select 945 participants. Questionnaires were consequently distributed to the 945 members. Overall, 538 questionnaires were returned and analyzed to provide useful information. The Statistical Package for the Social Sciences (SPSS) was used to analyze the data and t-tests performed. The study findings revealed that the servants of God use Christian education as an approach towards the great commission of God in enhancing spiritual formation on the faithful. The findings suggest that the servants are working towards strengthening spirituality and hence Christianity of the faithful in their churches. Despite the omission of the great commission over a long time, churches are now embracing curriculum tailored to addressing specific objectives geared to enhancing Christianity and strengthening faith among the faithful.</p>
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Nababan, Andrianus. "Pemahaman Guru Pendidikan Agama Kristen tentang Mempersembahkan Tubuh Roma 12:1-3." Jurnal Teologi Cultivation 4, no. 1 (2020): 1–12. http://dx.doi.org/10.46965/jtc.v4i1.213.
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AbstrackThe Christian religious education teacher is an educator who provides knowledge about Christianity based on the Bible, centered on Jesus Christ, and relied on the Holy Spirit. Christian Religious Education teachers must be able to offer their bodies in Romans 12:1-3. The understanding of offering the body include: 1)the Christian religious education teacher always i approaches the loving and generous God 2)give advice by encouraging, directing convey the truth of God's Words. 3). renewal of the mind by distinguishing which is good and pleasing to God. Thus, each Christian religious education teacher can understand that a true educator must surrender his/her body as a true offering according to will of God.Key word: Christian education teacher; Offering the body Romans 12:1-3.ABSTRAKGuru Pendidikan Agama Kristen merupakan seorang pendidik yang memberikan ilmu pengetahuan tentang agama Kristen yang berdasarkan Alkitab, berpusat pada Yesus Kristus, dan bergantung pada Roh Kudus kepada peserta didik dalam kegiatan belajarmengajar. Guru Pendidikan Agama Kristen harus mampu mempersembahkan tubuhnya dalam Roma 12:1-3 sebagai ibadah sejati. Pemahaman mempersembahkan tubuh yaitu 1)guru Pendidikan agama Kristen senantiasa menghampiri Allah yang penuh kasih dan kemurahan 2)memberikan nasihat dengan mendorong, mengarahkan dan berdasarkan kebenaran Firman Tuhan. 3)pembaharuan budi dengan membedakan mana yang baik dan yang berkenan kepada Allah. Demikian Guru Pendidikan Agama kristen mampu memahami mempersembahkan tubuh menyangkut kehendak Allah sebagai pendidik yang sejati.Kata Kunci: Guru Pendidikan Agama Kristen; Mempersembahkan tubuh.
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Wulanata, Imanuel Adhitya. "Peran dan Karya Roh Kudus serta Implikasinya terhadap Pengembangan Pribadi dan Kualitas Pengajaran Guru Kristen [Roles and Work of the Holy Spirit and the Implications for the Personal Development and Teaching Quality of Christian Teachers]." Polyglot: Jurnal Ilmiah 14, no. 1 (2018): 19. http://dx.doi.org/10.19166/pji.v14i1.326.
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<p class="Abstrak"><span>This paper discusses the role and work of the Holy Spirit and its implications for the personal development and the quality of teaching of Christian teachers in this era of globalization. The main task of a teacher in the context of Christian education is to help students to learn and know God in Jesus Christ and through His Word, and how they can develop and be like Christ in their daily lives. Therefore, it is important to understand the role and work of the Holy Spirit as the Spirit of Wisdom to help the Christian teacher distinguish between the real truth and the truth that is mere humanism. Thus, the teaching delivered by Christian teachers will not influence the students to do negative things after the class or course is finished, but will have a positive influence on the students’ spiritual development, character, intelligence, and behavior.</span></p><p class="Abstrak"><strong>BAHASA INDONESIA <strong>ABSTRAK</strong>:</strong> Tulisan ini bertujuan untuk membahas peran dan karya Roh Kudus serta impilikasinya terhadap pengembangan pribadi dan kualitas pengajaran guru Kristen di era globalisasi. Tugas utama seorang guru dalam konteks pendidikan Kristen adalah membantu para siswa untuk belajar mengenal Allah di dalam Yesus Kristus dan melalui firman-Nya tersebut, mereka dapat bertumbuh dan menjadi serupa dengan Kristus dalam kehidupan sehari-hari. Oleh sebab itu, penting sekali peran dan karya Roh Kudus sebagai Roh Hikmat untuk membantu guru Kristen membedakan antara kebenaran sejati dan kebenaran yang bersifat humanisme belaka. Dengan demikian, pengajaran yang disampaikan oleh guru Kristen tersebut tidak akan membawa para siswanya ke dalam hal-hal yang bersifat negatif pasca pengajaran, tetapi memberikan pengaruh positif terhadap perkembangan spiritual, karakter, intelegensi, dan perilaku mereka.</p>
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Anoszko, Sergiusz. "Calling and preparation for missionary service in the life of believers of the Church of Jesus Christ of Latter-day Saints (Mormons)." Annales Missiologici Posnanienses, no. 23 (January 5, 2019): 93–110. http://dx.doi.org/10.14746/amp.2018.23.6.
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Serving on a mission is almost an indispensable part of the image of the adherents of the Church of Jesus Christ of Latter-day Saints, commonly known as Mormons, quasi-Christian new religious movement. The next text attempts to analyse and take a closer look at the theme of calling and preparing for the ministry of being a missionary as an attribute of this Church that was founded by Joseph Smith. Starting from an upbringing in the family and social expectations of the Church’s members through education in the Missionary Training Center, we can follow the vocation path and the creative process of the future Mormon missionary who preach the Gospel in various corners of the world. Missionary ministry is important in the life of each Mormon believer, even those who didn’t serve as a missionary, because it leaves a lasting imprint and affects the minds of the members of this new religious group for the rest of their lives.
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Satriyo, Yohanes Ega, and Agustinus Supriyadi. "PEMAHAMAN PESERTA DIDIK TERHADAP PENDIDIKAN MANUSIA SECARA UTUH DAN KRISTIANI DI SMAK ST. AUGUSTINUS KEDIRI." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 2 (2019): 60–76. http://dx.doi.org/10.34150/jpak.v19i2.229.
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The whole human education includes: physical, spiritual, intellectual, sosial, moral and sexual aspects. Genrrally, the whole human education is seen as fostering physical and spiritual aspects. Gravissimum Educationis says that Christian education is also the whole human education in which the implementation is based on the spirit of gospel and Jesus Christ. Through Christian education, the students are provided various knowledges and preverences of life so that, they can participate to realize the public welfrare and the ultimate goal of salvation.
The development of a more and instant time has led to various aspects of life, including the process of education.The succes meaning of an education that should be emphasize the process, has sifted in meaning. The shifting meaning is evident from the efforts of the school or students who persue only academic values in a report of learning outcomes. In this regard, SMAK St. Augustinus Kediri, is one of Catholic educational institutions that must provide the whole and Christian human education. The issues that arise are: How is student's understanding on the wholeand Christian human education?How is the whole and Christian human education carried at SMAK St. Augustine Kediri? Based on the problems, the aim of this study is to describe students' understanding on the whole and Christian human at SMAK St. Augustinus Kediri and describe the implementation of thewhole and Christian human educationat SMAK St. Augustine Kediri.
Through qualitative research, interviews were conducted to 10 respondents of grade XII SMAK St. Augustine Kediri. The conclusion of the study are: first, students understand the meaning of the whole human education. Second, students understand the meaning of Christian education. Third, wholeand Christian human education has almost been implemented at SMAK St. Augustinus Kediri, but there are still some things that need to be improved.
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Mbenga, B. "Dutch Reformed Church mission education and its secular reconstruction/transformation by the Bakgatla ba Kgafela African community of Rustenburg, South Africa, c.1903 – 1930s." Contemporary Journal of African Studies 6, no. 1 (2019): 76–95. http://dx.doi.org/10.4314/contjas.v6i1.5.
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The paper analyses the nature of Dutch Reformed Church (DRC) mission education among the Bakgatla ba Kgafela of the Rustenburg District, South Africa. The emphasis of education was religious. A senior DRC missionary expressed the aim of education succinctly: “The purpose of education is to develop understanding, empathy and to win the children for Jesus Christ” (Maree, 1966: 65-66). The Bakgatla resented this racist policy, calling for the broadening of the curriculum, but unsuccessfully. Consequently, they built their own school. Teachers were recruited from some of the then prestigious educational institutions in South Africa, e.g. Tiger Kloof. The community funded teachers’ salaries and other expenses. The new school, named ‘Ramolope,’ after a local family patriarch who spearheaded its building, opened in the early 1920s. Radically different from the DRC school, it emphasised English, Mathematics and Science. It became enormously popular in the region. Some of the DRC mission pupils were leaving, to join the new school! Neighbouring communities began to copy the Bakgatla’s successful transformational model. This competition so upset the DRC missionaries that they excommunicated all the adult (DRC) Christian members of the Ramolope family. Eventually, the government took over the funding of the school.
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Telaumbanua, Arozatulo. "Profil Guru Pendidikan Agama Kristen sebagai Pemimpin yang Melayai." JURNAL TERUNA BHAKTI 3, no. 1 (2020): 48. http://dx.doi.org/10.47131/jtb.v3i1.54.
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The task of Christian religion teachers is not just teaching but also leaders of their students. The task of the Christian religion teacher is complex so as to enable his leadership to focus more on the concept of service that brings students more disciplined and quality. The Christian teacher as a leader who serves is to give his time, energy, thoughts, and life as an educator. Qualified Christian religion teachers are able to lead their students with exemplary leadership and love. Serving leadership, Christian religious teachers attach great importance to teaching that leads students to better understand the meaning of their lives as Christians. The concept of Christian religious teacher leadership is intended to focus more on the leadership of student characters. Character leadership is the goal of Christian religious education to produce great leaders and characters like the Lord Jesus Christ. In this study, the authors use library research methods, namely books and literature as a source of data.
Abstrak
Tugas guru agama Kristen tidak hanya sekadar mengajar tetapi juga pemimpin bagi muridnya. Tugas guru agama Kristen adalah kompleks sehingga memungkinkan kepemimpinannya lebih fokus pada konsep pelayanan yang membawa muridnya lebih disiplin dan berkualitas. Guru agama Kristen sebagai pemimpin yang melayani adalah memberikan waktu, tenaga, pikiran dan kehidupannya sebagai pendidik. Guru agama Kristen yang berkualitas mampu memimpin muridnya dengan kepemimpinan teladan dan kasih. Kepemimpinan yang melayani, guru agama Kristen mementingkan pengajaran yang membawa murid lebih memahami makna hidupnya sebagai orang Kristen. Konsep kepemimpinan guru agama Kristen yang dimaksudkan lebih fokus pada kepemimpinan karakter murid. Kepemimpinan karakter merupakan tujuan pendidikan agama Kristen untuk menghasilkan pemimpin yang hebat dan berkarakter seperti Tuhan Yesus Kristus. Di dalam penelitian ini penulis menggunakan metode penelitian pustaka, yakni buku dan literatur sebagai sumber data.
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Schnelle, Udo. "Das frühe Christentum und die Bildung." New Testament Studies 61, no. 2 (2015): 113–43. http://dx.doi.org/10.1017/s0028688514000344.
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Early Christianity is often regarded as an entirely lower-class phenomenon, and thus characterised by a low educational and cultural level. This view is false for several reasons. (1) When dealing with the ancient world, inferences cannot be made from the social class to which one belongs to one's educational and cultural level. (2) We may confidently state that in the early Christian urban congregations more than 50 per cent of the members could read and write at an acceptable level. (3) Socialisation within the early congregations occurred mainly through education and literature. No religious figure before (or after) Jesus Christ became so quickly and comprehensively the subject of written texts! (4) The early Christians emerged as a creative and thoughtful literary movement. They read the Old Testament in a new context, they created new literary genres (gospels) and reformed existing genres (the Pauline letters, miracle stories, parables). (5) From the very beginning, the amazing literary production of early Christianity was based on a historic strategy that both made history and wrote history. (6) Moreover, early Christians were largely bilingual, and able to accept sophisticated texts, read them with understanding, and pass them along to others. (7) Even in its early stages, those who joined the new Christian movement entered an educated world of language and thought. (8) We should thus presuppose a relatively high intellectual level in the early Christian congregations, for a comparison with Greco-Roman religion, local cults, the mystery religions, and the Caesar cult indicates that early Christianity was a religion with a very high literary production that included critical reflection and refraction.
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Patola, Simsoni Yosua Daud, and Oda Judithia Widianing. "Pengajaran Eskatologi dalam Pendidikan Agama Kristen di Sekolah." Angelion: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (2020): 15–26. http://dx.doi.org/10.38189/jan.v1i1.39.
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AbstractAn essential aspect of the doctrine of escatology is futuristic fact, namely the disclosure of a number of events that will occur in the future through prophecy in the past. For this reason Bible prophecy is the dominant focus in the investigation and discussion of the doctrine of eschatology. Eschatology is the most important doctrine that must be taught in the church, family, and school environment as Christian education material, the Doctrine of Eschatology is very important taught to students in schools, so that they understand it and take the attitude to repent and believe in Jesus Christ and obtain life-saving work. Everlasting, now while still alive on earth and later when Jesus comes the second time to pick up every believer By knowing eschatology, students can prepare themselves spiritually with a strong faith that Jesus will come a second time to pick up believers in the resurrection from the first stage of the dead and those who are still alive will experience the rapture to heaven. In Christian education in schools students must be taught that in the first stage of the resurrection the believers in the Old Testament era and the New Testament era will be raised from the grave, and the believers who are still alive at the time will be raptured, they will obtain a glorious body for and enter the feast of the Lamb of God. In Christian education it is necessary to put in place precautionary advice, encouragement to work faithfully, talent development, affirmation of responsibility for all actions, and noble hope for the day of the Lord's coming.Keywords: escatology; Christian educationAbstrakAspek penting dari ajaran eskatologi adalah fakta futuristik, yang merupakan wahyu tentang beberapa peristiwa yang akan terjadi di masa depan melalui nubuat masa lalu. Karena alasan ini, nubuat Alkitab menjadi pusat pemeriksaan dan diskusi tentang ajaran eskatologi. Eskatologi merupakan doktrin terpenting yang harus diajarkan dalam lingkungan gereja, keluarga, dan sekolah sebagai materi pendidikan agama Kristen, Doktrin Eskatologi sangat penting diajarakan kepada anak didik di sekolah, agar mereka memahaminya dan mengambil sikap untuk bertobat dan percaya kepada Yesus Kristus dan memperoleh karya keselamtan hidup yang kekal, sekarang ketika masih hidup di dunia dan nanti ketika Yesus datang kedua kali menjemput setiap orang percaya. Dengan mengetahui Eskatologi anak didik dapat mempersiapkan diri secara rohani dengan iman yang kuat bahwa Yesus akan datang kedua kali unuk menjemput orang-orang percaya pada kebangkitan dari antara orang mati tahap pertama dan orang-orang yang masih hidup pada saat itu akan mengalami pengangkatan ke surga (the rapture to heaven). Dalam Pendidikan agama Kristen di sekolah anak didik harus diberikan pengajaran bahwa dalam kebangkitan tahap pertama orang-orang percaya pada zaman Perjanjian Lama dan zaman Perjanjan Baru akan dibangkitkan dari kubur, serta orang-orang percaya yang masih hidup pada saat akan diangkat (rapture), mereka akan memperoleh tubuh kemuliaan untuk dan masuk dalam pesta Anak Domba Allah. Dalam pendidikan agama Kristen perlu disisipkan adanya nasihat untuk berjaga-jaga, dorongan untuk bekerja dengan setia, pengembangan talenta, penegasan tentang tanggung jawab atas semua tindakan, dan pengharapan yang mulia akan hari kedatangan Tuhan.Kata-kata kunci: eskatologi; pendidikan Kristen
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Kovács, Ábraham. "Revivalism, Bible Societies, and Tract Societies in the Kingdom of Hungary: A Multi-Ethnic, Multi-Cultural, and Multi-Denominational Work for Spreading the Good News of Jesus Christ." Perichoresis 19, no. 1 (2021): 17–37. http://dx.doi.org/10.2478/perc-2021-0002.
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Abstract The current research paper seeks to investigate how Evangelicals and Pietist, the most fervent of Protestants sought to ‘educate’ the masses outside the educational framework of ecclesiastical and state structures within the Hungarian Kingdom. More specifically the study intends to offer a concise overview of the history of Protestants who spread the gospel through the distribution of affordable Bibles, New Testaments and Christian tracts. It shows how various denominations worked together as well as directs attention to their theological outlook which transcended ethnic boundaries. It is a well-known fact in mission and church history that such undertakings were carried out to stir revivalism. The study also throws light on how influential role the Scottish Mission as well as Archduchess Maria Dorothea played in stirring revivalism through the aforementioned means. The history of these kinds of endeavours, especially that of the most significant ones like the work of the British and Foreign Bible Society and Religious Tract Society has not been treated adequately by historians of religion and education, intellectual historians and social historians. This research output is a contribution to give an account of the multi-ethnic and transdenominational work of Hungarians, Jews, Germans, Slovaks and Romanians working for a common goal.
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Adu-Gyamfi, Samuel, Mariama Marciana Kuusaana, Benjamin Dompreh Darkwa, and Lucky Tomdi. "The Changing Landscape of Mission Medicine and Hospitals in Sub-Saharan Africa." Christian Journal for Global Health 7, no. 5 (2020): 65–81. http://dx.doi.org/10.15566/cjgh.v7i5.417.
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Missions have played numerous developmental roles towards the achievement of economic and social advancement including the provision of healthcare. From their entry into Africa, they have employed numerous methods in order to introduce their Christian faith. The construction of schools and hospitals, engagement in public health campaigns, provision of relevant services for the poor, and spearheading the provision of formal education, among others, have been the most effective mechanisms. The activities of missionaries have taken different dimensions as their scope continues to change over time. Nevertheless, existing literature shows little data on the changing landscape of mission medicine and hospitals in Africa. Using a systematic literature review approach, the current study discusses the changing landscape of mission medicine and hospitals in Sub-Saharan Africa. This contribution dwells partly on the missionary theory of medical practice to define most of the services of these faith-based organization (FBOs) in Africa. Findings from the study have revealed that mission hospitals have established schools and training schemes that allow them to train medical personnel to complement the limited number of health personnel on the continent. In the twenty-first century, they have contributed to achieving the targets of the Millennium Development Goals (MDGs) and the Sustainable Development Goals (SDGs), especially aspects that focus on health. It is evident that while the focus, methods, and partnerships have changed, missions in healthcare have not diverted their attention from sharing the gospel of Jesus Christ.
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Peprah, Williams Kwasi, Josephine Ganu, Daniel Dei, Edwin A. Balila, Jolly S. Balila, and Glenda Joy B. Lopez. "The Judas Iscariot Syndrome and Its Implication for Accounting Educators." Applied Finance and Accounting 6, no. 2 (2020): 11. http://dx.doi.org/10.11114/afa.v6i2.4941.
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The study is qualitative and applied the appreciative inquiry approach to address the "Judas Iscariot syndrome" of misappropriation and wrong assumptions among accountants and treasurers. It is believed that Seventh-day Adventist universities integrate faith and learning in their educational curriculum to cause a behavioral change. There seems to be a gap between knowledge, values, and the practice of accounting and financial management. From the biblical perspective, Judas Iscariot was the treasurer among the twelve disciples of Jesus Christ, but he was said to be a thief (see John 12:4-6). This study utilized a semi-structured, self-developed, open-ended questions in interviewing ten accounting educators at Valley View University, Ghana from the Oyibi and Techiman campuses and based on the triangulation method and the 5-D cycle approach of appreciative inquiry (Define, Discover, Dream, Design, and Delivery). The study revealed that in order to generate positive change, self-discipline, truthfulness, and conscience to duty must be inculcated into the current accounting education to make the student dream to have contentment. The achievement of contentment is based on a design of biblical and ethical discussion, sharing of examples and personal experiences, truth writing and telling, and audiovisual presentation. The study recommends that accounting educators must live an exemplary life, mentor students, use ethical simulations and debates to instill self-discipline, truthfulness, and conscience to duty. A roadmap of Christian Behavior Change for Accounting Educators is developed.
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Barnes, M. Elizabeth, Julie A. Roberts, Samantha A. Maas, and Sara E. Brownell. "Muslim undergraduate biology students’ evolution acceptance in the United States." PLOS ONE 16, no. 8 (2021): e0255588. http://dx.doi.org/10.1371/journal.pone.0255588.
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Evolution is a prominent component of biology education and remains controversial among college biology students in the United States who are mostly Christian, but science education researchers have not explored the attitudes of Muslim biology students in the United States. To explore perceptions of evolution among Muslim students in the United States, we surveyed 7,909 college students in 52 biology classes in 13 states about their acceptance of evolution, interest in evolution, and understanding of evolution. Muslim students in our sample, on average, did not agree with items that measured acceptance of macroevolution and human evolution. Further, on average, Muslim students agreed, but did not strongly agree with items measuring microevolution acceptance. Controlling for gender, major, race/ethnicity, and international status, we found that the evolution acceptance and interest levels of Muslim students were slightly higher than Protestant students and students who are members of the Church of Jesus Christ of Latter-day Saints. However, Muslim student evolution acceptance levels were significantly lower than Catholic, Jewish, Buddhist, and Hindu students as well as students who did not identify with a religion (agnostic and atheists). Muslim student understanding of evolution was similar to students from other affiliations, but was lower than agnostic and atheist students. We also examined which variables are associated with Muslim student acceptance of evolution and found that higher understanding of evolution and lower religiosity are positive predictors of evolution acceptance among Muslim students, which is similar to the broader population of biology students. These data are the first to document that Muslim students have lower acceptance of evolution compared to students from other affiliations in undergraduate biology classrooms in the United States.
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Omotayo Foluke, Siwoku-Awi. "Philosophy of Religion and Religious Pluralism from Biblical Perspective and Their Implications for Christian Education." International Journal of Culture and Religious Studies 2, no. 1 (2021): 45–78. http://dx.doi.org/10.47941/ijcrs.603.
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Purpose: Students of Christian Religious Studies should be encouraged to learn about other religions in order to enhance their personal conviction and be tolerant and competent in engaging in meaningful negotiation when mediating in crises. It is an exploratory research that has deployed resources from documents, media and personal interaction and inquiries. Religion is a cause of disunity, tribal disparity, ethnic cleansing and wars in most parts of the world. Religion has empowered some individuals to kill, maim, rape, enslave and self-impose on others. It has been mingled with politics in some countries like Iraq, Syria, Afghanistan, Middle East, most African countries and many others. The practice of religion has been used to discriminate against job seekers and in matters of welfare. It brings tremendous gains to some people while others are impoverished. Methodology: Real life occurrences as published by the media of people who have been victims of religious intolerance, violence, psychological and sexual slavery. For instance, in the Middle East entire communities are eliminated by murder and rape of children and youths who are abducted to be subjected to indoctrination or kept as hostages until some money is paid on them. These destructive tendencies forestall development. Findings: The findings are: A God-centered religion should emphasize divine qualities in the lives of believers. Compliance with the National Constitution of one’s country is more beneficial than man-made tenets and laws that are of the least benefits to the general public or human progress and which cause dissension and do not necessarily reflect the nature of God, the Creator but that of an invisible personality that only forms a part of human imagination. Faith in God should be a reason to love fellow humans 1John 4:20. Learning philosophy of religion is training in peaceful coexistence. Religion arouses intense emotions; therefore, it may not deploy rationality in fostering good human relations and respect of the rights of opponents. Unique Contribution To Theory, Practice And Policy: This article contributes to contemporary realities by proposing that democratic governments should institute peace and order by enabling equal rights of worship, freedom of religion, of choice and of self-expression. The research leans heavily on the Bible and the claims of Jesus Christ, a fact of history, whose moral perfection, peaceful lifestyle, teaching and philosophy express values that are worthy of emulation for human development, progress and peace. Key words: pluralism, philosophy of religion, Bible tenets, Islam, Ba’hai, Buddhism
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Sriyati, Sriyati, and Esen Hon Nakamnanu. "Peran Guru Dalam Menerapkan Pendidikan Agama Kristen Untuk Menumbuhkan Iman Kristen Anak Sejak Dini." SHAMAYIM: Jurnal Teologi dan Pendidikan Kristiani 1, no. 1 (2021): 14–28. http://dx.doi.org/10.51615/.v1i1.2.
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AbstractThe application of Christian faith is not only knowledge to add insight into Christianity, but the application of education is a way to be able to cultivate Christian faith in every child. The application of Christian education is not limited to being applied from primary school to university but is applied to start from early childhood education (PAUD). In the application of Christian education, teachers have an important role in faith growth because Christian education implemented in Sion Tridamarsari Kindergarten aims to foster faith in every child through Christian education. Before applying the Christian education, teachers need to realize that being a PAUD teacher is not just a job or a profession but is a calling from God so that teachers will be able to understand that the growth of Children’s Christian faith must be implemented from an early age. The type of research in this article is qualitative research. Where every informant is interviewed and observed. Based on the result that has been done, the role of the teachers in implementing Christian education for children is teachers can put themselves as friends, pastors, evangelists, facilitators, mentors, motivators, and role models. With these roles, can help and assist each child in the growth of faith that is achieved, namely believing that Jesus Christ is Lord and Savior, dare to pray for himself and others, distinguishing right and wrong actions and helping others. This achievement requires a continuous process and is carried out for a long time. By implementing Christian education it has an impact on the growth of Christian faith from an early age.Key words: Teacher, Rolling and Faith AbstrakPenerapan pendidikan iman Kristen pada intinya bukan sebagai pengetahuan untuk menambah wawasan mengenai agama Kristen, akan tetapi penerapan pendidikan merupakan suatu cara untuk dapat menumbuhkan iman Kristen dalam pribadi anak. Penerapan pendidikan Agama Kristen tidak sebatas diterapkan dari pendidikan dasar sampai pada perguruan tinggi, tetapi diterapkan mulai dari pendidikan anak usia dini (PAUD). Dalam penerapan pendidikan agama Kristen, guru mempunyai peran penting terhadap pertumbuhan iman karena pendidikan agama Kristen yang diterapkan di Taman Kanak-Kanak Sion Tridamarsari bertujuan untuk menumbuhkan iman Kristen anak sejak dini yaitu pada usia empat sampai enam tahun. Sebelum menerapkan pendidikan agama Kristen, guru Taman Kanak-Kanak Sion Tridamarsari perlu menyadari bahwa menjadi guru PAUD bukanlah merupakan suatu pekerjaan atau profesi saja tetapi sebuah panggilan dari Tuhan, sehingga guru akan dapat mengerti bahwa pertumbuhan iman Kristen anak haruslah diterapkan sejak usia dini. Jenis penelitian dalam tulisan ini adalah penelitian kualitatif. Di mana setiap informan diwawancarai dan diobservasi. Berdasarkan hasil yang telah dilakukan, peran guru dalam menerapkan pendidikan agama Kristen pada anak harusnya guru mampu memposisikan diri sebagai sahabat, gembala, penginjil, fasilitator, pembimbing, motivator, dan teladan, dengan peran tersebut dapat membantu dan menolong setiap anak dalam pertumbuhan iman yang dicapai yaitu percaya bahwa Yesus Kristus adalah Tuhan dan Juruselamat, berani berdoa untuk dirinya dan orang lain, membedakan perbuatan yang benar dan yang salah dan menolong sesama atau orang lain. Pencapaian tersebut membutuhkan proses secara terus menerus dan dilakukan dalamwaktu yang lama. Dengan menerapan pendidikan agama Kristen berdampak terhadap pertumbuhan iman Kristen sejak dini.Kata kunci: Guru, Peranan dan Iman
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Sriyati, Sriyati, and Esen Hon Nakamnanu. "Peran Guru Dalam Menerapkan Pendidikan Agama Kristen Untuk Menumbuhkan Iman Kristen Anak Sejak Dini." SHAMAYIM: Jurnal Teologi dan Pendidikan Kristiani 1, no. 1 (2021): 14–28. http://dx.doi.org/10.51615/sha.v1i1.2.
Full textAbstract:
AbstractThe application of Christian faith is not only knowledge to add insight into Christianity, but the application of education is a way to be able to cultivate Christian faith in every child. The application of Christian education is not limited to being applied from primary school to university but is applied to start from early childhood education (PAUD). In the application of Christian education, teachers have an important role in faith growth because Christian education implemented in Sion Tridamarsari Kindergarten aims to foster faith in every child through Christian education. Before applying the Christian education, teachers need to realize that being a PAUD teacher is not just a job or a profession but is a calling from God so that teachers will be able to understand that the growth of Children’s Christian faith must be implemented from an early age. The type of research in this article is qualitative research. Where every informant is interviewed and observed. Based on the result that has been done, the role of the teachers in implementing Christian education for children is teachers can put themselves as friends, pastors, evangelists, facilitators, mentors, motivators, and role models. With these roles, can help and assist each child in the growth of faith that is achieved, namely believing that Jesus Christ is Lord and Savior, dare to pray for himself and others, distinguishing right and wrong actions and helping others. This achievement requires a continuous process and is carried out for a long time. By implementing Christian education it has an impact on the growth of Christian faith from an early age.Key words: Teacher, Rolling and Faith AbstrakPenerapan pendidikan iman Kristen pada intinya bukan sebagai pengetahuan untuk menambah wawasan mengenai agama Kristen, akan tetapi penerapan pendidikan merupakan suatu cara untuk dapat menumbuhkan iman Kristen dalam pribadi anak. Penerapan pendidikan Agama Kristen tidak sebatas diterapkan dari pendidikan dasar sampai pada perguruan tinggi, tetapi diterapkan mulai dari pendidikan anak usia dini (PAUD). Dalam penerapan pendidikan agama Kristen, guru mempunyai peran penting terhadap pertumbuhan iman karena pendidikan agama Kristen yang diterapkan di Taman Kanak-Kanak Sion Tridamarsari bertujuan untuk menumbuhkan iman Kristen anak sejak dini yaitu pada usia empat sampai enam tahun. Sebelum menerapkan pendidikan agama Kristen, guru Taman Kanak-Kanak Sion Tridamarsari perlu menyadari bahwa menjadi guru PAUD bukanlah merupakan suatu pekerjaan atau profesi saja tetapi sebuah panggilan dari Tuhan, sehingga guru akan dapat mengerti bahwa pertumbuhan iman Kristen anak haruslah diterapkan sejak usia dini. Jenis penelitian dalam tulisan ini adalah penelitian kualitatif. Di mana setiap informan diwawancarai dan diobservasi. Berdasarkan hasil yang telah dilakukan, peran guru dalam menerapkan pendidikan agama Kristen pada anak harusnya guru mampu memposisikan diri sebagai sahabat, gembala, penginjil, fasilitator, pembimbing, motivator, dan teladan, dengan peran tersebut dapat membantu dan menolong setiap anak dalam pertumbuhan iman yang dicapai yaitu percaya bahwa Yesus Kristus adalah Tuhan dan Juruselamat, berani berdoa untuk dirinya dan orang lain, membedakan perbuatan yang benar dan yang salah dan menolong sesama atau orang lain. Pencapaian tersebut membutuhkan proses secara terus menerus dan dilakukan dalamwaktu yang lama. Dengan menerapan pendidikan agama Kristen berdampak terhadap pertumbuhan iman Kristen sejak dini.Kata kunci: Guru, Peranan dan Iman
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Myjak, Krzysztof. "SCHOOL AND PARISH CATECHESIS IN THE FEDERAL REPUBLIC OF GERMANY IN RELATION TO CANON AND UNIVERSAL LAW." Roczniki Administracji i Prawa 1, no. XXI (2021): 31–44. http://dx.doi.org/10.5604/01.3001.0015.2492.
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The article deals with the topic of the school and parish catechesis in the Federal Republic of Germany. The author presents the legal basis of the catechesis, in the Church and in the State. The catechetic teaching is defined in the Code of Canon Law. Information on this can be found in the second chapter of the title “The Ministry of the Divine Word” in this code. After a brief outline of the legal basis the author proceeds to presenting the history of religious education in Germany. Its origins lie in the 16th century at the time of Reformation and Counter-Reformation. As Rainer Winkel stated, when one studies the history of education, there are seven fields of education to be distinguished: 1. pedagogy, 2. religion, 3. ethics, 4. economics, 5. science, 6. politics, 7. art. Each of them is based on the development of one of seven “athropina”, i. e. features that are characteristic for human beings. All in all, it can be said that the religious education must be an integral part of all-round education. In a further part of the article the author describes the current catechetic teaching in Germany. Since the 1960s we can observe a development from catechesis to religious studies in the religious education at school. Instead of forming and educating pupils religiously, knowledge of religions is imparted at school. It is taught that there are many equally valid systems of values. The truths of faith and the sacraments are omitted during lessons. Above all, it can be observed that the German society is misinformed about the sacrament of penance. Besides, the passion of Christ, its meaning for a Christian and the role of the Holy Virgin Mary are not among the topics in school. On the other hand, parish catechesis is not very popular. The reason for this is probably the disappointment of the young people about the institutional character of the Church. In addition, there is a high percentage of atheists (especially in the former East Germany). Therefore, the author claims that there is a need of a renewed evangelisation instead of catechesis in Germany, in order that people believe in Jesus and the Mother of God again.
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Jonge, M. De. "The Earliest Christian use ofChristosSome Suggestions." New Testament Studies 32, no. 3 (1986): 321–43. http://dx.doi.org/10.1017/s0028688500013606.
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Anyone who wants to say something about the earliest Christian use ofChristosshould start with the oldest written sources: the (genuine) letters of Paul.1.1.1. Paul's use χριοτòς has been set out convincingly by N. A. Dahl1and W. Kramer.2The apostle uses the term very frequently: 270 out of the 531 occurrences of the word in the New Testament are found in the genuine letters of Paul.3He also uses it in combinations with other words: Jesus Christ, Christ Jesus, Jesus Christ the Lord; but never in the combination κúρως χριτóς.4Certain patterns can be recognized in the use of Jesus Christ and Christ Jesus and also in the use of the article with χριτóςbut nowhere with a clear difference in meaning.5Dahl says: χριτóς is never a general term; the word is also never used as a predicate. Paul never feels the necessity to state ‘Jesus is the Christ’; a genitive is never added (Paul does not use χριτòς κυριου or related expressions) and also Ίηιοṽςò Χριιτóς is not found.6
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Nainggolan, Jhon Piter, and Yunardi Kristian Zega. "Konsep Kelompok Sel Sebagai Revitalisasi Pendidikan Agama Kristen Dalam Gereja." TELEIOS: Jurnal Teologi dan Pendidikan Agama Kristen 1, no. 1 (2021): 15–29. http://dx.doi.org/10.53674/teleios.v1i1.24.
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AbstrakKelompok sel di gereja terhadap anak, remaja/pemuda, serta orangtua bertujuan untuk mengajar dan memperlengkapi pelayanan gereja sehingga terjadi multiplikasi. Kelompok sel harus diawali dengan melayani Tuhan, berdoa, dan berada dalam sebuah kesatuan. Kelompok sel merupakan kelompok kecil yang tidak lebih dari 12 orang untuk bertemu secara teratur sebagai sarana agar tiap anggota dapat mempelajari firman Tuhan dan membagikan pengalaman hidup dalam suasana persaudaraan yang akrab dan menyenangkan untuk bertumbuh pada pengenalan akan Yesus Kristus. Perlu adanya kegiatan kelompok sel di gereja karena ibadah yang dilaksanakan pada hari minggu, umumnya tidak akan dapat memenuhi kebutuhan tersebut karena ibadah hari minggu hanya komunikasi satu arah. Oleh karena itu, penulis dalam artikel ini bertujuan untuk menjelaskan bagaimana prinsip kelompok sel sebagai revitalisasi pendidikan agama Kristen di gereja kepada setiap anggota jemaat. Hasil dari penelitian ini adalah kelompok sel dapat menjadi salah satu metode yang ampuh bagi gereja untuk mencapai penyempurnaan orang-orang kudus dalam pekerjaan/pelayanan Tuhan (Ef. 4:13). Kata Kunci: Gereja; Kelompok Sel; Pendidikan Agama Kristen; Revitalisasi AbstractCell groups in the church for children, youth/youth, and parents aim to teach and equip church services so that multiplication occurs. The cell group must begin with serving God, praying, and being in oneness. Cell groups are small groups of no more than 12 people to meet regularly as a means so that each member can study God's word and share life experiences in a close and pleasant brotherly atmosphere to grow in the knowledge of Jesus Christ. There is a need for cell group activities in the church because worship held on Sundays, generally will not be able to meet these needs because Sunday worship is only one-way communication. Therefore, the author in this article aims to explain how the principle of cell groups as a revitalization of Christian religious education in the church to every member of the congregation. The result of this research is that cell groups can be a powerful method for the church to achieve the perfection of the saints in God's work/service (Eph. 4:13). Keywords: Church; Cell Groups; Christian education; Revitalization
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Moimau, Aprianus Ledrik. "KEHANDALAN ALKITAB MENJADI FONDASI BAGI PENGAJARAN TENTANG YESUS KRISTUS." Phronesis Jurnal Teologi dan Misi 3, no. 1 (2020): 69–84. http://dx.doi.org/10.47457/phr.v3i1.50.
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The Bible which is the source of Christian teaching has been doubted by saying that the Bible has been falsified and cannot be used as a basis in building Christian teachings, especially regarding the person of Jesus Christ. The gospels which are the primary source of Jesus Christ have been falsified and as such cannot be the basis for finding the real Jesus. Bible truth and reliability, especially the Gospels are questioned. If the Bible is relied upon in building knowledge and faith in Jesus Christ, what are the criteria in determining the reliability of the Bible? The purpose of this study is to find out whether the Bible has reliability that can be used as a standard in building Christian doctrines, especially regarding the person of Jesus Christ. In this study, a study was conducted on aspects of biblical bibliography, internal evidence tests and tests. external. Based on research conducted on the Bible, historical search, Bible data and from external evidence carried out by taking a test of historical truth, the Bible has a deepness in building Christian doctrines, specifically the Gospels have a depth in finding and believing in Jesus Christ stated in the Bible. The reliability of the Bible is proven and thus the person of Jesus Christ exposed by the Bible is true.
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Mangentang, Matheus, Malik Bambangan, Dyulius Thomas Bilo, and Moses Wibowo. "STRATEGI PEMURIDAN BAGI NARAPIDANA DI LP CIPINANG JAKARTA TIMUR BERDASAR PADA 2 TIMOTIUS 4:2 DAN RELEVANSINYA BAGI PELAYANAN MISI KAUM MARGINAL." Jurnal PKM Setiadharma 1, no. 1 (2020): 1–9. http://dx.doi.org/10.47457/jps.v1i1.22.
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Everyone believe is called to be a disciple by Christ. Christianity without discipleship is Christianity without Christ. Departing from this statement, it is understood that, only by becoming a disciple of Christ can one become a light or witness of Christ in the world and lead others to Christ. The true Christian life, is not meant to simply accept Jesus as Savior, attend church services, read the Bible, pray, talk about Jesus, but also is intended to represent God and demonstrate the lifestyle of God's kingdom on earth. So true Christians are disciples of Jesus Christ. Because of the importance of that discipleship, students are mentioned 269 times in the New Testament, which refers to individuals who are jointly committed to following Jesus Christ. The purpose of this research is to provide discipleship services for Christian prisoners at Lembaga Pemasyarakatan Cipinang Jakarta Timur. As a result of this research that after this discipleship was held Christian convicts at Lembaga Pemasyarakatan Cipinang Jakarta Timur had a Christlike character, had hope in Christ, could multiply discipleship.
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Bigelow, Blair F. "King Lear & Jesus Christ." Academic Questions 16, no. 3 (2003): 6–7. http://dx.doi.org/10.1007/s12129-003-1072-0.
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Widiatna, Alexius Dwi. "PERSEKUTUAN MURID-MURID KRISTUS: HIDUP YANG BERKEMBANG MENUJU KESEMPURNAAN." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 1 (2020): 72–87. http://dx.doi.org/10.34150/jpak.v20i1.258.
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Being a disciple of Christ is a gift of a special Christian vocation. A true disciple of Christ is required to follow Jesus bravely denying himself, taking up his cross every day, and following Jesus. A disciple of Christ is a human being’s community, who is called to always be united with Jesus and love others. In his life, a disciple of Christ is required to imitate and follow in the footsteps of Christ toward the perfection of life like Jesus who reached the perfection of His life by dying on the cross. A disciple becomes perfect when he unites himself with Christ totally, follows Christ wherever he walks, follows each of his steps, and always constantly learns from him under the guidance of the Holy Spirit.
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Manor, T. Scott. "Lord Jesus Christ? The Extent of Early Christian Worship of Jesus." Expository Times 122, no. 8 (2011): 386–88. http://dx.doi.org/10.1177/00145246111220080402.
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Morgan, Robert. "Philip Pullman’s Jesus and ‘Christ’—and God?" Expository Times 132, no. 8 (2021): 337–47. http://dx.doi.org/10.1177/0014524620983714.
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A story which dramatizes the distinction between the historical reality of Jesus and the ‘Christ of faith’ has given new life to a once powerful critique of Christian doctrine. Pullman’s alternative version of the gospel story can be countered by historical scholarship which shares his non-supernaturalist assumptions, but a theological response which communicates the Christian message of the gospels is also needed. The allegorical interpretation that Pullman’s fable invites allows a reading that is compatible with a rational form of traditional Christianity.
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Kasprzak, Dariusz. "Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa." Ruch Biblijny i Liturgiczny 63, no. 2 (2010): 101. http://dx.doi.org/10.21906/rbl.165.
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Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.
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Adib, Shohibul. "PERAN NABI MUHAMMAD DAN YESUS KRISTUS DALAM SISTEM PERADILAN TUHAN." Tasamuh: Jurnal Studi Islam 9, no. 2 (2018): 451–86. http://dx.doi.org/10.32489/tasamuh.215.
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In Christian belief, God’s justice system reflects a perilous justice found in justice in the world. To realize justice in the judicial system of God then acting as a judge is Jesus Christ himself and not God the Father. This implies that in the Christian religion, the role of Jesus Christ so great occupy status as God. At the time, there is no higher authority than Jesus Christ. Who is on trial at the time was everyone from the Christian, Muslim, Buddhist, Hindu and a number of other religions. The main law laid down by Jesus Christ in human judge both of Christianity and non-Christian religions is love and faith in Jesus. It is obvious, that the pressure point is the Christian perspective of love as the main reference for justice law at the time the judge of mankind. From here it would seem that the Christian belief of Jesus Christ seemed to have authority above God the Father and God the Father not only has the power difference as a symbol or symbolic. That is why the Trinity in Christianity is believed to be monotheism. God is three (God the Father, God’s son and the Holy Spirit), but three in a singularity, which is the highest authority in the justice of God in Jesus Christ monopoly. Unlike the case with the Islamic belief system that God later in the justice system that acts as a single judge. The position of Prophet Muhammad can only apply for intercession, pleading for help to God means that man who sought the intercession was forgiven by God. This means that the role of the Prophet Muhammad is no more only as a servant of God and a very long and may not be equated with God’s position. Syafa’at is not necessary for God to grant it. God may grant or deny the intercession of it.
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Schreiter, Robert J. "Jesus Christ and Mission: The Cruciality of Christology." Missiology: An International Review 18, no. 4 (1990): 429–37. http://dx.doi.org/10.1177/009182969001800403.
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Questions today about the relationship between the salvation given in Jesus Christ and the salvific value of non-Christian religions looms larger than ever before. The author suggests in this article that, even though the Christian churches are divided in their responses to this challenge, there may be some areas where they can work together to meet this issue in the twenty-first century. He proposes three areas for such common exploration: what measure of salvation might be found in non-Christian religions; the meaning of the Trinity for understanding non-Christian religions; and the importance of preaching the whole Christ.
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Wilson, Charles A. "Jesus Christ and Christian Vision. Douglas F. Ottati." Journal of Religion 71, no. 2 (1991): 274–75. http://dx.doi.org/10.1086/488617.
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Campbell, Gavin James. "“To Make the World One in Christ Jesus”." Pacific Historical Review 87, no. 4 (2018): 575–92. http://dx.doi.org/10.1525/phr.2018.87.4.575.
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Scholarship on nineteenth-century missionary encounters emphasizes either how native converts “indigenized” Christian doctrine and practice, or how missionaries acted as agents of Western imperial expansion. These approaches, however, overlook the ways both missionaries and converts understood Protestant Christianity as a call to transnational community. This essay examines the ways that American Protestants and East Asian Christian converts looked for ways to build a transpacific communion. Despite radically different understandings of Christian scripture, and despite the geopolitics of empire, U.S. and East Asian Protestants nevertheless strove to bring together diverse theologies and experiences into a loosely defined, transnational Protestant community.
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Pantan, Frans, Purim Marbun, and Syanti D. Mulia. "Model Pembelajaran Berpusat pada Kristus untuk Transformasi Bangsa: Studi Deskriptif di Sekolah Cahaya Cemerlang." SIKIP: Jurnal Pendidikan Agama Kristen 2, no. 1 (2021): 26–33. http://dx.doi.org/10.52220/sikip.v2i1.76.
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Christian education in Indonesia has not fully taken the role of educating the young generation to know God's will, changing its paradigm, and pursuing change, personal, group, and national reform. Sekolah Cahaya Cemerlang (SCC) is a Christian educational institution that was built in order to take on a role and fulfill its vocation, with the aim of raising the next generation of leaders who bring transformation to the Indonesian nation. The research focus in this qualitative descriptive study is to describe a Christ-centred learning model at SCC in terms of policy principles, objectives, curriculum, and learning methods, involving 19 teachers,155 students, and their families. Some of the new findings from the principles of the learning process at SCC are the use of the Bible Based curriculum, the principle of partnership with families and communities, training places for young missionaries, and SCC as a learning and knowledge-sharing community. The new findings are also a holistic approach with a spiritual foundation and teachers as shepherds according to the Jesus learning model and curriculum content based on God's Word. The 'Second Home School', Bloom's Spirit-led Taxonomy, the development of the Social Domain with individual learning, and group and community involvement, form the basis for the development of learning methods at SCC. Reflexive and Transformative Learning Methods for pedagogy are also developed for the purpose of social transformation, achieving a greater Indonesia.AbstrakPendidikan Kristen di Indonesia belum sepenuhnya mengambil peran untuk mendidik generasi muda mengenal kehendak Allah, berubah paradigmanya, dan mengupayakan perubahan, refor-masi pribadi, kelompok, dan bangsa. Sekolah Cahaya Cemerlang (SCC) adalah institusi pendi-dikan Kristen yang dibangun dalam rangka mengambil peran dan memenuhi panggilannya, bertujuan membangkitkan pemimpin generasi penerus bangsa yang membawa transformasi bagi bangsa Indonesia. Fokus penelitian dalam studi deskriptif kualitatif ini adalah menggam-barkan model pembelajaran berpusat pada Kristus di SCC dari segi prinsip kebijakan, tujuan, kurikulum dan metode pembelajaran, yang melibatkan 19 guru, 155 murid beserta keluarganya. Beberapa temuan baru dari prinsip proses pembelajaran di SCC adalah penggunaan kurikulum Bible Based, prinsip kemitraan dengan keluarga dan masya-rakat, tempat pelatihan misionaris muda, dan SCC sebagai learning and sharing knowledge community. Temuan baru dalam kuri-kulum dalam penelitian ini adalah pendekatan holistik dengan dasar spiritual dan guru sebagai gembala sesuai model pembelajaran Yesus serta konten kurikulum berbasiskan Firman Tuhan. “Sekolah rumah kedua”, Spirit-led Taksonomi Bloom, pengembangan Ranah Sosial dengan pem-belajaran individual, dan kelompok dan keterlibatan masyarakat, menjadi dasar pengembangan metode pembelajaran di SCC. Metode Pembelajaran Refleksif dan Transformatif untuk pedagogi juga dikembangkan da-lam tujuan transformasi sosial, mencapai Indonesia Maju.
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van Klinken, Adriaan S., and Peter-Ben Smit. "Jesus Traditions and Masculinities in World Christianity." Exchange 42, no. 1 (2013): 1–15. http://dx.doi.org/10.1163/1572543x-12341247.
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Abstract This opening article offers an introduction to the theme of this special issue of Exchange: Jesus traditions and masculinities in world Christianity. Highlighting the historical trajectory of feminist theological debates on the maleness of Jesus Christ and its implications for configurations of gender (read: the position of women) in Christian traditions, the article particularly explores two recent developments: first, the critical discussion in academic, theological and ecumenical circles of men and masculinities in contemporary Christian contexts, and second, the growing body of scholarship on the masculinity (or better, masculinities) of Jesus Christ in the New Testament in relation to masculinities in the early Christian era. Building on these debates and this scholarship, the article identifies a new and critical field of inquiry that explores the complex and productive relationships between the ambiguous and unstable masculinity/ies of Jesus Christ and the multiple and changing masculinities that are found today in the local contexts of an increasingly diverse global Christianity.
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Tung, Khoe Yao. "The Truth Is Jesus Christ In The Gospel Of John On The Approach Of Popper’s Falsification." Journal Kerugma 4, no. 1 (2021): 22–35. http://dx.doi.org/10.33856/kerugma.v4i1.203.
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Many attempts to defend the concept of a Christian understanding of the Truth (ἀλήθεια) especially in the Gospel of John. To defend the Christianity concept of truth, believe The Truth is Jesus Christ himself. Secular scholars attempt to ruin this concept with many theories and principles. They have been continuing to reject this epistemology based on the philosophy of science and questioning what is the Truth and what is the connection with Jesus Christ. To defend this concept, an approach of Karl Popper’s falsification theory is used to justify the truth is Jesus Christ Himself in the Gospel and letters of John.
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Nathan, N. M. L. "MURDER AND THE DEATH OF CHRIST." Think 9, no. 26 (2010): 103–7. http://dx.doi.org/10.1017/s1477175610000230.
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Some people believe that God made it a condition for His forgiveness even of repentant sinners that Jesus died a sacrificial death at human hands. Often, in the New Testament, this doctrine of Objective Atonement seems to be implied, as when Jesus spoke of his blood as ‘shed for many for the remission of sins’ (Matth. 26:28), or when St Paul said that ‘Christ died for our sins according to the scriptures’ (1 Cor. 3:15). And for many centuries the doctrine was indeed accepted by most if not all Christian theologians. It seems in fact to be an essential part of Christianity, which adherents of that religion cannot reject without undermining the authority both of their scriptures and of a very long tradition. It looks then as if objections to the doctrine are objections to the Christian scheme itself. Here is one of them. As the Gospels present it Jesus was murdered, by one or more of Pilate, the Sanhedrin and the Jewish mob. Given Objective Atonement, God ordained the sacrificial death of Jesus, and so, as it seems, this murder. Murder requires freedom on the killer's part. And many have doubted that an action can be both free and ordained by God. Leave that aside. A good God would in any case not make it a condition for our forgiveness that someone acquired the guilt of murder.
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Vorster, Nico. "Christ in context." Journal of Reformed Theology 7, no. 3 (2013): 257–66. http://dx.doi.org/10.1163/15697312-12341310.
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Abstract This article discusses the inevitable contextual nature of Christology, highlights contextual and transcontextual issues in the study of Christology and then introduces the various contributions to this volume. Contextual issues that are highlighted is the need to develop a Christology that restores a transcendent frame of reference in a materialist world entrapped within an immanent frame of reference, the importance to rethink the relationship of Christ to the cosmos in light of developments within the natural sciences, the universal relevance of Christ and the theme of inculturation. Transcontextual issues that need to be addressed are the Jewish-Christian dialogue on Jesus as the fulfillment of the promise to Israel, the relationship between historical research on Jesus and theological-philosophical reflection on the nature of Christ, the relationship between high and low Christology, Jesus’s universal significance, the meaning of Christ’s atonement, the parousia of Christ and the limits of religious language about Christ.