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Littérature scientifique sur le sujet « Christian leadership Church camps Christian education »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 4 février 2022

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Articles de revues sur le sujet "Christian leadership Church camps Christian education"

Maddix, Mark A. « Embracing Postcolonialism : The Future of Christian Education ». Christian Education Journal : Research on Educational Ministry 15, n^o 3 (décembre 2018) : 479–90. http://dx.doi.org/10.1177/0739891318809209.

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The field of Christian education is changing due to globalization and contextualization of society, particularly as it relates to the ethnic demographics of the church. While much of the research and leadership in evangelical theology has historically been dominated by white males from the West, the field of postcolonial theologies and hermeneutics has implications for the church and the future of the field of Christian education. This article provides an overview of postcolonial studies (liberation theologies, feminist theology, and biblical hermeneutics) and how they are changing the scope of theological and biblical studies. Then the article gives focus to the impact of postcolonial studies on the field of Christian education by sketching out a way forward for future studies in Christian education.

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Oprean, Daniel G. « The Secularization of the Church ». Kairos 14, n^o 2 (24 novembre 2020) : 7–18. http://dx.doi.org/10.32862/k.14.2.1.

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The aim of this paper is to explore a few factors that contribute to the tendency towards secularization in the evangelical churches in Central and Eastern Europe. It further suggests theological remedies to address the causes of secularization. The thesis of this paper is that there are three causes for the tendency towards secularization. First is the secularization of theological education, second is the crisis of ecclesial identity, and third is the secularization of leadership. The first proposal of this paper is that the remedy for the secularization of theological education is redefining theology as communion, theological education as transformation, and theological formation as discipleship. Second, the remedy for the crisis of ecclesial identity that leads to negative identity markers is the replacement of the external conformation model of Christian life (which leads to social isolation, subculturality, and spiritual abuse) with the internal transformation model, which leads to a healthy spirituality and a meaningful theology of mission. Third and finally, the remedy for the secularization of leadership is the rediscovery of the kenotic model of Christian life and ministry.

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ZINK, JESSE. « Lost Boys, Found Church : Dinka Refugees and Religious Change in Sudan's Second Civil War ». Journal of Ecclesiastical History 68, n^o 2 (9 janvier 2017) : 340–60. http://dx.doi.org/10.1017/s0022046916000683.

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The experience of young male Dinka refugees during Sudan's second civil war (1983–2005) illustrates the connections between religious change, violence and displacement. Many of the ‘unaccompanied minors’ who fled to camps in Ethiopia and then Kenya moved decisively towards Christianity in the years during which they were displaced. Key variables were the connection between education and Christianity, the need for new structures of community, and the way in which the Church offered a way to make sense of the destruction of civil war. As the war ended, many former refugees returned to their home regions as Christian evangelists, leading to further religious change. Their case parallels other mass conversion movements in African Christian history but takes place in a post-colonial context of civil war.

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Lössl, Josef. « A Clash Between Paideia and Pneuma ? Ecstatic Women Prophets and Theological Education in the Second-century Church ». Studies in Church History 57 (21 mai 2021) : 32–53. http://dx.doi.org/10.1017/stc.2021.3.

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The second half of the second century saw the development of a more hierarchical institutionalized church and of a theology of the Holy Spirit (Pneuma) reflecting this development. A driver of this development was a higher educational level among church leaders and Christians participating in theological discourse. In fact, ‘higher education’ (paideia) became a guiding value of Christian living, including for the study and interpretation of Scripture and for theology and church leadership. Yet the same period also saw a new wave of ‘inspired’, ‘pneumatic prophecy’, later known as ‘Montanism’, which was perceived as a threat in an increasingly institutionalized church and attacked and suppressed. This article sees a paradox here, and asks how Pneuma could be promoted as a source of Christian leadership under the banner of paideia, when the Spirit (Pneuma) at work in the ‘New Prophecy’ was perceived as such a threat. One area of investigation which may provide answers to this question is the controversial role women played both as educated participants in theological discourse and leading figures in the Montanist movement.

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Stetzer, Ed, et Andrew MacDonald. « How Can and Should We Reach and Train Our Future Pastors and Christian Leaders ? » Christian Education Journal : Research on Educational Ministry 17, n^o 1 (25 février 2020) : 160–76. http://dx.doi.org/10.1177/0739891320904968.

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This article represents a plenary session address for the Asbury Seminary Faculty Retreat, September 20, 2019, by Ed Stetzer, the Billy Graham Chair of Church, Mission, and Evangelism at Wheaton College, Dean of the School of Mission, Ministry, and Leadership at Wheaton College, and Executive Director of the Billy Graham Center. The article addresses six significant trends facing theological education. Following this, three mission challenges are derived from the trends, followed by three implications moving forward.

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Olusola, Adesanya Ibiyinka. « Exploring the Relevance of Feminist Leadership in Theological Education of Nigeria ». Khazar Journal of Humanities and Social Sciences 16, n^o 4 (décembre 2013) : 26–40. http://dx.doi.org/10.5782/2223-2621.2013.16.4.26.

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Feminist leadership is very important in theological education as it would seek to deconstruct stereotypical assumptions about women and gender in Christian theological traditions. Unfortunately, most of the theological schools in Nigeria do not have feminist as leaders. Five reasons why feminist leadership are needed in theological schools have been identified as, the bible teaching that women brought sin and death to the world, servant hood notion of women, scandal of particularity, male domination of ministries and theological methods and process that are full of stereotypes. All this does not provide women a unique opportunity to discover and develop their potential in the church and society. Also, women’s relevance and contributions can be hampered if not allowed to put in their optimum. To avoid this, the researcher suggests that theological education should not discriminate against any gender, but should work to bring about gender justice by involving the feminist leaders in theological education in Nigeria. It is hoped that by pursuing these steps, theological education in Nigeria would be preparing the way to sustainable development of the mission of Christ on earth.

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Wall, David Henry. « A View from Within : The LGBTQ Struggle at Princeton Theological Seminary ». Theology Today 74, n^o 4 (janvier 2018) : 347–64. http://dx.doi.org/10.1177/0040573617731714.

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This article is a summary of the history of the LGBTQ movement on the campus of Princeton Theological Seminary from the perspective of the author, David H. Wall, who was a student (1979–1980) and served in the administration from 1980 to 2016. Wall describes his own journey as a gay Christian, along with a series of events and people that contributed to changes within the PTS community and the Presbyterian church from condemnation to welcome of LGBTQ people and their allies. Many LGBTQ students’ stories are included. The impact and work of the student organization CLGC (Church and Lesbian/Gay Concerns), later named BGLASS is covered as the organization’s leadership and mission evolved from a focus on education to one of advocacy. Included are the roles of the faculty and administration.

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Gidion, Gidion. « Kecakapan Lulusan Pendidikan Tinggi Teologi Menghadapi Kebutuhan Pelayanan Gereja dan Dunia Pendidikan Kristen ». Kurios 6, n^o 1 (29 avril 2020) : 73. http://dx.doi.org/10.30995/kur.v6i1.144.

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The stakeholder of college graduates oftenly complained about the low skills possessed by the graduates. The same thing is experienced in the world of church service and Christian education, that there are still many theological scholars who lack the skills or expertise in their fields.This study aimed to determine how well the graduates of theological college having skills which answer the needs in the Church and Christian educational institutions. The results of the study concluded that the skills of the graduates of theological college are still not optimal. There are five skills that have a fairly low assess-ment, namely skill of leadership, servants, service experience, theological knowledge, and English ability. Abstrak Para pengguna lulusan perguruan tinggi mengeluhkan masih rendahnya kecakapan yang dimiliki oleh para lulusan terebut. Hal serupa juga dialami dalam dunia pelayanan gereja dan pendidikan Kristen, bahwa masih banyak sarjana teologi yang kurang memiliki kecakapan atau keahlian dalam bidangnya. Penelitian ini bertujuan untuk mengetahui seberapa baik kecakapan lulusan STT dalam menjawab kebutuhan pelayanan di gereja dan lembaga pendidikan Kristen. Hasil penelitian menyimpulkan bahwa kecakapan lulusan STT masih belum maksimal. Ada lima kecakapan yang memiliki penilaian yang cukup rendah yaitu kecakapan sebagai pemimpin, sebagai pelayan, pengalaman pelayanan, pengetahuan teologi, dan kemampuan berbahasa Inggris.

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Synii, Valentyn. « DEVELOPMENT OF COLLECTIVE LEADERSHIP IN THEOLOGICAL EDUCATION IN POST-SOVIET PROTESTANTISM ». Educational Discourse : collection of scientific papers, n^o 29(12) (22 janvier 2021) : 81–92. http://dx.doi.org/10.33930/ed.2019.5007.29(12)-8.

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The emergence of Baptist seminaries in Ukraine was influenced by Western churches or missions and in some cases by the Ukrainian diaspora, which had lived outside Ukraine for a long time. The decisive influence was exerted by representatives of churches, educational institutions and Christian universities in the United States. Seminaries went through a number of stages of their own development, during which the forms of collective leadership changed. The first stage is the emergence of seminaries and the harmonization of seminars to unified standards. In the first stage, immediately after the seminary was established, they had very friendly relations with local churches, the programs were very flexible and responded to the needs of the churches. Church leaders saw these initiatives as part of church ministry. The second stage is the extensive development of seminaries, by which the author means the involvement of additional resources in the work of seminaries and the growth of seminaries, associated with the number of students, and for some seminaries - the opening of branches or field programs. This type of growth was also due to the fact that seminaries began to become more independent of national churches, and partnerships with Western organizations became more formalized, which was most often seen in the participation of Western partners in the board of trustees. The third period is a reassessment of the work of seminaries. The beginning of this period is largely related to the global economic crisis of 2007-2008, and its result was the resumption of dialogue between seminaries and churches. The fourth period - institutional changes - is associated with the reaction of the Ukrainian state to the Bologna process and the adoption of the new Law of Ukraine "On Higher Education". The process of preparation for state accreditation and formation of a culture of openness in the national educational environment has begun.

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Black, Joseph William. « Offended Christians, Anti-Mission Churches and Colonial Politics : One Man’s Story of the Messy Birth of the African Orthodox Church in Kenya ». Journal of Religion in Africa 43, n^o 3 (2013) : 261–96. http://dx.doi.org/10.1163/15700666-12341257.

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Abstract Thomas Nganda Wangai’s personal account of the beginnings of the Orthodox Church in Kenya gives a first-hand narrative of the Kikuyu resistance to mission Christianity and mission-imposed education that led to the break with the mission churches and colonial-approved mission schools. The subsequent creation of the Kikuyu Independent Schools Association and the Kikuyu Karing’a Education Association as well as independent churches attempted to create a new identity outside the mission church establishment in colonial Kenya. This desire to remain Christian while throwing off the yoke of Western versions of Christianity led Nganda and other early leaders to seek out a nonmission form of Christianity that reflected the ancient purity of the early church. Nganda tells the story of how a schismatic archbishop of the African Orthodox Church provided the initial leadership for the nascent Orthodox movement. Nganda charts the interrelatedness of the search for an ecclesiastical identity and the decision to align with the Alexandrian Patriarchate and the growing political conflict with the Kenyan colonial authorities. The paper concludes with Nganda’s description of the Orthodox Church’s response to the declaration of Emergency in 1953, along with the hardship and suffering that the subsequent ten years of proscription imposed.

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Thèses sur le sujet "Christian leadership Church camps Christian education"

DeYoung, Brett John. « Wilderness camping and leadership development ». Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Fusilier, Lane Allen. « Deep roots for church leaders transferring the body of doctrine to church planters in central Asia / ». Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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Olson, Vernon Eugene. « The development of a competency-based leadership model for the educational ministry of a small evangelical church ». Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Bell, Robert Dale Flynn Michael Dennis. « The development of a camp curriculum for Northward Christian Assembly ». Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Brinks, Raymond G. « The formation of a non-formal education team ». Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Siefers, Gary G. « Toward a church-based leadership development model for large church children's ministry staff developing, implementing and evaluating an on-the-job leadership training program for children's ministry staff at Stonebriar Community Church, Frisco, Texas / ». Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1236.

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Arendt, Philip P. « Developing a leadership based strategy of missions education in the First Baptist Church of Modesto, California ». Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Majam, Iliya Ben. « Characteristics, causes and cures of nominality in Africa a case study of faith mission churches / ». Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Kwan, Henry W. « An alternative model of leadership development in a multi-ethnic church in New York City ». Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Kneser, Brian N. « Nurturing in nature the role of Woodlands Lutheran Summer Youth Camp in the mission of the church / ». Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Livres sur le sujet "Christian leadership Church camps Christian education"

Revolution in leadership : Training apostles for tomorrow's church. Nashville, Tenn : Abingdon Press, 1998.

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Leadership in religious education : A prehensive model. Birmingham, Ala : Religious Education Press, 1989.

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1928-, Joy Donald M., dir. How to use camping experiences in religious education : Transformation through Christian camping. Birmingham, Ala : Religious Education Press, 1998.

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Hughes, Jane Wolford. Partners in Catholic education : Pastor, professional, parent : a workbook for leaders in Catholic education. Washington, DC : National Catholic Educational Association, 1989.

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United Church of Canada. Division of Ministry Personnel and Education. Education for church leadership : Consultation on needs and resources : report to the 35th General Council, August 1994. [Toronto : the Church], 1994.

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The Joshua generation : Restoring the heritage of Christian leadership. Nashville, Tenn : Broadman & Holman, 2005.

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Lemler, James B. Trustee education and the congregational board : A reflection on leadership in the community of faith. Indianapolis, Ind : Trustee Leadership Development, 1993.

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Va.) Protestant Episcopal Theological Seminary in Virginia (Alexandria. Episcopal curriculum for youth : A guide for leadership teams. Alexandria, VA : Virginia Teological Seminary, 1998.

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O, Gangel Kenneth, dir. Team leadership in Christian ministry : Using multiple gifts to build a unified vision. Chicago : Moody Press, 1997.

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Maribao, Joel L. Strategies for empowerment : A Filipino-Christian perspective. Manila, Philippines : LOGOS Publications, 1996.

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Chapitres de livres sur le sujet "Christian leadership Church camps Christian education"

Slominski, Kristy L. « Church, Sex, and “Judeo-Christian” Family Life Education ». Dans Teaching Moral Sex, 123–68. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190842178.003.0004.

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Chapter 3 argues that liberal Protestants and their engagements with social science transformed sex education into family life education beginning in the mid-1920s. Three liberal religious influences interconnected to bring about this transformation: (1) the leadership of Anna Garlin Spencer; (2) the alliance Spencer forged between ASHA and the Federal Council of Churches; and (3) the careful balance struck by Protestant, Catholic, and Jewish family life educators for encouraging the interfaith ideal of “Judeo-Christian” family values while rejecting marriage across religious lines. The shift to family life education activated churches and some synagogues in sex education work, effectively making the FCC a practical arm of the sex education movement. Shared interest in social scientific concerns about family life and methods of counseling grounded the partnership, with both ASHA and the FCC convinced that strengthening marital sexuality would improve society.

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Case, Sarah H. « Respectability and Reform ». Dans Leaders of Their Race. University of Illinois Press, 2017. http://dx.doi.org/10.5622/illinois/9780252041235.003.0005.

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This chapter focuses on the relationship of Spelman women to their education as students and alumnae between the 1880s and the 1920s. The African American women who attended Spelman Seminary incorporated the message of the seminary with values they learned from their families, churches, and community to fashion their own definition of respectable Christian womanhood. Although accepting the school’s message of moral improvement, alumnae perceived it as a means to attain leadership and an opportunity to work for individual and social uplift. Spelman alumnae viewed their cultivation of personal respectability, their work as homemakers and professionals, and their church and club organizations as their responsibility as educated women and as part of their quest for social and racial justice.

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

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

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Actes de conférences sur le sujet "Christian leadership Church camps Christian education"

Jura, Demsy. « The Role of Professionals in the Leadership of the Local Church Through Empowerment of Christian Education ». Dans 2nd Annual Conference on blended learning, educational technology and Innovation (ACBLETI 2020). Paris, France : Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210615.030.

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