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1.
Timothy Paul Jones 《Religious education (Chicago, Ill.)》2013,108(4):345-357
This article focuses on the influence of Wilfred Cantwell Smith's presentation of the nature of faith on James W. Fowler's faith-development paradigm. Smith contended that, in the pre-modern era, terms translated by the English words “faith” and “believe” denoted a personal allegiance that did not require assent to any objective assertions. Two difficulties with Smith's research are highlighted: 1) In the premodern era, the terms translated as “faith” and “believe” denoted both personal allegiance and objective assent. 2) Although “faith” and “believe” primarily indicated personal allegiance in the premodern era, the primacy of personal allegiance within faith does not preclude the presence or the necessity of objective assent. The author suggests that, although Christian faith and Fowlerian stage-development are two distinct phenomena, the reality to which Fowler referred as “faith” describes the psychical context for Christian faith. The article concludes by reflecting on the implications of this concept, suggesting that Christian faith emerges from Fowlerian stage-development, but that the content and development of both phenomena remain essentially distinct. 相似文献
2.
Jacob W. Neumann 《Educational theory》2011,61(5):601-619
Critical pedagogy has often been linked in the literature to faith traditions such as liberation theology, usually with the intent of improving or redirecting it. While recognizing and drawing from those previous linkages, Jacob Neumann goes further in this essay and develops the thesis that critical pedagogy can not just benefit from a connection with faith traditions, but is actually, in and of itself, a practice of faith. In this analysis, he juxtaposes critical pedagogy against three conceptualizations of faith: John Caputo's blurring of the modernist division between faith and reason, Paul Tillich's argument that faith is “ultimate concern,” and Paulo Freire's theology and early Christian influences. Using this three‐pronged approach, Neumann argues that regardless of how it is seen, critical pedagogy manifests as a practice of faith “all the way down.” 相似文献
3.
Medard Rugyendo 《Christian Higher Education》2015,14(1-2):17-27
This article examines the role of Uganda Christian University (UCU) in devising strategies for the sustenance of Christian faith in one's career for the betterment of the society despite its social ills. The current theme of UCU is “A Complete Education for a Complete Person.” As a Christian university, UCU seeks to provide a positive educational experience and a strong biblical foundation for all that God will call upon its graduates to do in the years that follow. A biblical worldview should see God as the source of truth in all academic disciplines; after all, God not only made all things but he knows them intimately. Given the hostile and challenging social, political, and economic environment of Africa, and Uganda in particular, how can one keep Christian faith in his or her career? How can one remain “salt and light” of such a society? Being a Christian is no longer popular in Uganda and an alarming number of young Christians are walking away from their faith by the time they finish their university years. Mere academic knowledge should not be the sole aim of education, but rather the Christian character in one's life during education and, later on, in his or her career. 相似文献
4.
Theodore Brelsford 《Religious education (Chicago, Ill.)》2013,108(3):310-325
Participation is commonly desired in and out of faith communities. Garnering formative participation entails inviting and empowering others to participate in shaping and defining a community's identity. A community that invites formative participation may empower itself to likewise participate in formative ways in its wider communities. Such participation, at all levels, may be seen as participation in God's ongoing creation, part of our calling as beings created in the image of a creating God. Formative participation should and can be a central goal of education in the church. This article offers images and possibilities for educating for formative participation. 相似文献
5.
以宏村基督教堂建设中的资金筹措为出发点,精心构筑起了以“教堂、教民、教会”为元素的三维故事脉络.认为通过基督教仪式的浸润和信仰体认,教民在信仰世界中形成了对上帝的虔敬,这是动员教民的信仰约制,也是教会组织成功动员的砝码;此外,教会也在村庄公共事务和对外交流中塑造了认同的合法基础,从而从教民和教会两个行动主体的角度回答了基督教信仰与社会认同世界的建构问题. 相似文献
6.
Richard N. Shulik 《Educational gerontology》2013,39(4):291-301
This paper has two purposes: (1) To introduce the faith development paradigm of James Fowler and (2) to review a research project in which that paradigm was applied to older adults. Four hypotheses related to “normal” aging were examined in the research project, and no broad‐based support was found for any of the hypotheses. Agesense, a new variable studied in the project, is defined as the degree to which older persons were subjectively aware of changes in general, as they progressed through the periods of late‐middle age and old age. The subjects' agesense ratings were very closely related to their levels of faith development. Questions for further faith development research are included in this article. 相似文献
7.
李世荣 《成都航空职业技术学院学报》2013,29(2):84-86
《圣经》中的上帝是犹太人和众基督徒信仰的神,对上帝的起源或原型的探讨将有助于我们深刻理解西方文化的渊源。通过对圣经中上帝形象进行分析,可以得出结论：上帝的原型就是＂神秘的大自然＂、＂原始父亲或王＂与＂人类自身的映射＂。 相似文献
8.
Carol Lakey Hess 《Religious education (Chicago, Ill.)》2013,108(2):140-141
This article responds to sociologist Christian Smith's claim that many teenagers today have lost traditional religious faith and instead espouse a new and erroneous faith in God the “Cosmic Therapist.” The author challenges this claim by comparing two of Smith's chief complaints vis-à-vis teen faith to established portraits of adolescent faith. The comparison reveals that despite differences significant continuities exist between adolescent faith “then” and “now,” a finding that underscores the inherently (but not exclusively) developmental nature of religious faith. The article concludes by affirming Christian Religious Education as a dynamic process of bringing “life to faith and faith to life” with humility, compassion, and hope. 相似文献
9.
作为一所基督教大学,哈町大学十分重视学生的宗教教育,将宗教与大学教学、生活融为一体,以此培养他们对上帝的信仰。陈国海教授于2009年访问哈町大学期间,就哈町大学的宗教教育对Burks校长、James副校长和Milo主任进行了访谈。该校领导认为宗教教育和对上帝的信仰在帮助学生建立正确的人生观、价值观和培养学生的良好品质方面起到了至关重要的作用。学生在哈町大学不仅要学习知识和技能,更要养成良好的习惯,学会帮助他人、感激他人。这一切不仅有助于完善学生人格,使学生懂得如何去追求美好的人生,更有助于学生为构建和谐美好的校园、国家和社会做出贡献。 相似文献
11.
光,在基督教教教义里面有着非常神圣的意义,其含义有多种多样的解释,同样,在浩若烟海的基督教美术作品中,光的含义也是多种多样的。光,既是上帝三个位格的象征,也是蜕变的象征、复活的象征、精神开启的象征,同时还是基督徒的象征,也是基督教信仰的象征。要清楚无误地赏析众多的基督教美术作品,就必须结合对《圣经》中教义的解读,逐一辨析其含义,才能深入解析。 相似文献
12.
基督教神学的基本教义表现为对上帝的信仰,古希腊哲学的核心理念是理性。它们是西方人精神世界中的两个基本特质,对西方文明的发展做出了巨大贡献。基督教神学与古希腊哲学的关系表现为信仰与理性的碰撞。文章以基督教的发展历程为参照,考察古希腊哲学对不同发展阶段的基督教神学的影响,结论是：基督教神学与古希腊哲学的关系在基督教发展历程中表现为神学对哲学的顺承、弘扬与反叛,具体表现在信仰与理性的关系上是信仰与理性的基本对立、相互融合、最终决裂。 相似文献
13.
褚潇白 《华东师范大学学报(哲学社会科学版)》2012,(2):123-128,157
太平天国的拜上帝教固然自称是基督教的一种形式,其实却又非常不同于西方的基督教。在太平天国镌刻的书籍中几乎都记载着洪秀全的一则创教"奇梦",解读此一"奇梦叙事",可以看到"奇梦"的一大基础乃是中国民间信仰传统和家族伦理,由此,基督教传统中具有时间性的"差遣"的单数形式被移位为空间性的"差遣"的复数形式。而拜上帝教贯通基督教传统和中国民间信仰传统,从而建立其崭新象征符号系统的关键,即在于这样一种对"差遣"的理解和运用。 相似文献
14.
RETHINKING FAITH FORMATION 总被引：1，自引：1，他引：0
Sondra Higgins Matthaei 《Religious education (Chicago, Ill.)》2013,108(1):56-70
This article is based on the assumption that we need to rethink processes of faith formation in order to meet the need for deeper meaning and authentic relationship within U.S. culture. The author argues that an intentional, effective, and life-giving ecology of faith formation within the communion of a faith community is necessary. Elements of an effective ecology including relationships, structures, and practices are discussed using examples from faith formation in the early Methodist movement. 相似文献
15.
James W. Fowler 《Religious education (Chicago, Ill.)》2013,108(4):405-421
Thirty years ago this summer Religious Education published its first article on faith development theory, entitled, “Agenda Toward a Developmental Perspective on Faith,” published in Religious Education in volume LXIX, March–April 1974, pp. 209–219. At the request of the editors of this journal, it is a privilege to offer an account of some of the author's present reflections on faith development research and theory. 相似文献
16.
George Albert Coe Ph.D. 《Religious education (Chicago, Ill.)》2013,108(3):274-279
Environmental consciousness-raising programs tend to emphasize the magnitude of imminent ecological disasters, if humans continue on their current trajectory. While these environmental literacy programs also call for action to avoid cataclysmic ecological changes, psychological research on “learned helplessness” suggests that information on the magnitude of ecological problems may actually present barriers to action, unless it is coupled with hope. We focus here primarily on Christian literature that finds hope for environmental action in the rhythms and beauty of Creation, in the biblical narratives of a people of hope, and in a faith community that worships and acts on behalf of the shalom of God on earth. 相似文献
17.
Yonah Hisbon Matemba 《British Journal of Religious Education》2009,31(1):41-51
The argument in this paper is that in spite of the acknowledgement of plurality, many countries in sub‐Saharan Africa seem reluctant to introduce multi‐faith approaches preferring to maintain Christian confessionalism in religious education. Even in those countries where new approaches are being tried, there is some unwillingness to make wholesale changes throughout the school system. In some instances this state of affairs is precipitated not by educational policy but by the socio‐religious situation, which mirrors Christian ideals. This is better illustrated in the Malawian context where largely due in part to the historical Christian influence and for the fact Christianity is the major religion in the country, multi‐faith religious education introduced in schools was opposed. As a compromise to a difficult situation, government resolved to offer both multi‐faith religious education and the historical Bible knowledge on the school curriculum. Results of a school survey seem to indicate that Bible knowledge as opposed to multi‐faith religious education is still a favoured syllabus in schools, possible reasons of which are suggested. The conclusion is that efforts should be made to interest those still wary about multi‐faith religious education considering the benefits it can bring in a world today where heterogeneity rather than homogeneity is the acceptable reality. 相似文献
18.
Narrating Lives,Narrating Faith: “Organic Hybridity” for Contemporary Christian Religious Education 总被引：1，自引：1，他引：0
Mai-Anh Le Tran 《Religious education (Chicago, Ill.)》2013,108(2):188-203
This article proposes that Christian Religious Education (CRE) today requires the practice of “organic hybridity” in fluid and shifting “diasporic spaces,” the prerequisite for which is the recognition that “hybrid subjectivities” is characteristic of our current postmodern, postcolonial, transnational, globalized world. Toward this aim, CRE must strive to understand how contemporary hybrid subjects negotiate identities and faith in the way they narrate situationally, improvisationally, and organically about the inter-activity between human and Divine for everyday living. 相似文献
19.
E·L·多克特罗是美国著名的现代小说家,《上帝之城》是他在新千年世纪之交发表的长篇小说,全书由纽约一个基督教堂的十字架神秘被盗却莫名其妙地出现在一个进化派犹太教堂而展开,讲述了一个改宗的基督教神父佩姆伯顿与丧夫的进化派犹太教女拉比莎拉相吸引然后结合的故事。《上帝之城》打破了历史与虚构、通俗与严肃、小说与其他体栽的界限,将后现代派的艺术技巧与现实主义的细节描写融为一体,在美国现代文学史谱写了新的篇章。从新历史主义和新现实主义两个角度来解读它,共同捕捉作者对历史的思考及对现实出路的探索。 相似文献
20.
Charles Davis 《Christian Higher Education》2018,17(4):250-264
Strategic indicators provide timely information about the trends that reflect the current condition and trajectory of an institution in terms of its ability to pursue its mission. Although extensive research has produced a number of strategic indicators for colleges and universities, there is a dearth of research regarding strategic indicators relative to the mission of Christian higher education. In the present Delphi study, a panel of 26 academic leaders from five Assemblies of God colleges reached consensus on 28 strategic indicators relevant for use at their institutions after three rounds of questionnaires. Because the integration of faith and learning, as well as students’ spiritual formation, are distinctive to the mission of Christian higher education, there was a special emphasis on the development of these strategic indicators. The panel selected three indicators for the integration of faith and learning. According to feedback from the panel, many more indicators of integration could have been selected if panelists first agreed on a definition of the integration of faith and learning, as well as how it is to be applied across the disciplines. Two strategic indicators were selected by the panel for the spiritual formation of students, but according to panelists many more could be selected in future research if panelists shared a set of agreed-upon goals and measures of spiritual formation. These findings suggest that future research on the development of strategic indicators for institutions of Christian higher education should begin by clearly defining the concepts that are central to their mission, such as spiritual formation and integration of faith and learning, then identifying inputs, processes, and outcomes measures that are appropriate for those concepts. 相似文献