Is Faith the Purpose of Christian Education?

1997 ◽  
Vol 1 (1) ◽  
pp. 25-32 ◽  
Author(s):  
Signe Sandsmark
Keyword(s):  
Christian Education ◽  
Liberal Education ◽  
Good Life ◽  
Good Place ◽  
Purpose Of Education ◽  
The World

FAITH IS THE overall purpose of everything we do as Christians, but education has a purpose in itself. Luther's model of the two governments is useful in thinking about the purpose of education. According to this, God governs his world through both his spiritual and his secular government. He has two purposes in what he does — both to save people and to make the world a good place to live. Education is primarily part of God's secular government, and its ultimate aim is the service of God by doing good to other people. Christian education, unlike liberal education, claims that there is basically only one good life, namely the service of God. It teaches pupils about God and his salvation, but it cannot create or maintain faith.

scholarly journals Beyond Religiosity: A Model to Explain Spirituality Among Middle-Aged and Older Adults

2020 ◽  
Vol 4 (Supplement_1) ◽  
pp. 413-414
Author(s):  
Carlyn Vogel ◽  
Debra Dobbs ◽  
Brent Small
Keyword(s):  
United States ◽  
Older Adults ◽  
Good Life ◽  
Multinomial Logistic Regression ◽  
College Experience ◽  
The United States ◽  
Strong Connection ◽  
Deep Appreciation ◽  
The World ◽  
High Level

Abstract Spirituality is difficult to define as researchers assign it different meanings and individuals’ perceptions can vary. For example, spirituality may connect to religiosity, while others consider religiosity a less significant part of spirituality. This study investigates factors outside of religiosity that are significantly associated with spirituality to inform the characteristics of the concept. Webster’s (2004) existential framework of spirituality was used to guide variable selection. The National Survey of Midlife in the United States wave three (MIDUS 3; 2013-2014; n = 2,594; Mage = 63.5, SD = 11, range = 39–92) was used to examine individuals’ reported levels of spirituality. Multinomial logistic regression was conducted to examine factors related to low and high levels of spirituality compared to a moderate level. Participants with low spirituality were more likely to be male, less likely to be mindful, mediate/chant, feel a strong connection to all life, to indicate that they cannot make sense of the world, and to be religious. Participants with high spirituality were more likely to be female, have at least some college experience, be mindful, meditate/chant, feel deep inner peace, have a sense of deep appreciation, think that a sense of purpose is important for a good life, and have a high level of religiosity. Framed by Webster’s conceptual model, the current study observed that religiosity is significantly associated with spirituality and that other mindfulness-based aspects are also present within this concept. Incorporating mindfulness with religious efforts will more accurately and holistically address spirituality.

scholarly journals Releasing Dependency on Western Culture in Efforts to Contextualize

2020 ◽  
Author(s):  
Yudhy Sanjaya
Keyword(s):  
Christian Education ◽  
Western Culture ◽  
Christian Theology ◽  
Western World ◽  
Asian Society ◽  
The World

Contextualization in theology is an interesting thing to observe because the development of theology cannot be separated from culture. And nowadays western thoughts greatly influence theology in the world, including in Asia. This is due to the large number of theologians from parts of the western world who pour their main thoughts in books that are made into literature by theologians today in theology and in the world of Christian education. This paper tries to look from a different perspective where Christian theology and education should be based on the culture that has developed in Asian society. It is hoped that the ideas of local theologians will emerge who have influenced the development of theology in Asia. Through the method of studying literature from Asian theologians and observing the phenomena that occur, the writer tries to give the idea that in doing theology and developing Christian education it is necessary to explore Asian local wisdom and release the dependence on Western theology

scholarly journals Releasing Dependency on Western Culture in Efforts to Contextualize Christian Theology and Education in Asia

2020 ◽  
Author(s):  
Septerianus Waruwu
Keyword(s):  
Christian Education ◽  
Western Culture ◽  
Christian Theology ◽  
Western World ◽  
Asian Society ◽  
The World

Contextualization in theology is an interesting thing to observe because thedevelopment of theology cannot be separated from culture. And nowadays westernthoughts greatly influence theology in the world, including in Asia. This is due tothe large number of theologians from parts of the western world who pour theirmain thoughts in books that are made into literature by theologians today intheology and in the world of Christian education. This paper tries to look from adifferent perspective where Christian theology and education should be based onthe culture that has developed in Asian society. It is hoped that the ideas of localtheologians will emerge who have influenced the development of theology in Asia.Through the method of studying literature from Asian theologians and observingthe phenomena that occur, the writer tries to give the idea that in doing theologyand developing Christian education it is necessary to explore Asian local wisdomand release the dependence on Western theology.

La primavera gris. Sobre el declive de las abejas

2014 ◽  
pp. 2299-2325
Author(s):  
Mercedes ORTIZ GARCÍA
Keyword(s):  
Environmental Governance ◽  
Good Life ◽  
Good Work ◽  
The World ◽  
Economic Sphere

LABURPENA: Udaberri grisa edo lorerik gabekoa, kolorerik gabekoa —erleekin batera ari baita desagertzen hain funtsezkoa den polinizazioa—, ingurumena ongi kudeatu beharrari buruzko gogoeta da. Arlo horretantxe nabarmentzen zen Demetrio Loperena Rota, gure irakasle bizizale eta maitea, eta haren oroitzapenak eta lan onak ingurumenaren gobernantza bideratzen laguntzen digu. Batik bat erleek egiten duten polinizazioak ekosisteman duen garrantzia eta haien gainbeheraren arrazoiak aurkeztu ostean, biodibertsitatearen galera kezkagarri horri aurre egiteko soluzioak proposatzen ditugu. Hala, mugak jarri dizkiogu ekonomiaren hazkundeari, kontserbaziorako estrategia moduan bada ere, eta lurraldeen eta ekosistema-zerbitzuen erabilerari buruzko arautegi kolektibo berritu bat ezarri dugu, denok hobeto bizitzeko balio izango duelakoan. RESUMEN: La primavera gris o primavera sin flores, sin colores —dada la masiva desaparición de abejas y con ellas la acción clave de la polinización— es una reflexión sobre la necesidad y urgencia de gestionar ambientalmente bien el planeta. Precisamente en dicha materia destacaba nuestro vitalista y querido profesor Demetrio Loperena Rota, cuyo recuerdo y buen hacer coadyuvan para encauzar la gobernanza ambiental. El trabajo, después de exponer la importancia de los servicios ecosistémicos de la polinización que realizan fundamentalmente las abejas y las causas de su declive, propone soluciones para abordar tan alarmante pérdida de biodiversidad. Las propuestas consisten, fundamentalmente, en establecer límites a la expansión de la esfera económica, aunque sea como estrategia conservacionista, mediante la implantación de una regulación colectiva renovada sobre los usos de los territorios y de sus servicios ecosistémicos, augurando una vida buena para todos. ABSTRACT: Grey spring or spring without flowers, without colours —due to the massive disparition of bees and with them the key action to pollination— is a reflection on the necessity and urgency to manage environmentally the world. Precisely on this subject our vital and beloved professor Demetrio Loperena Rota used to stand out, whose memory and good work help to straighten out the environmental governance. This work, after explaining the importance of ecosistemic services of pollination that are mainly carried out by bees and the causes of its deterioration, proposes solutions to deal with the so alarming lost of biodiversity. The proposal to respond to the challege of the crisis of biodiversity sets limits to the expansion of the economic sphere albeit as a conservationist strategy, by means of a renewed colective regulaton on the uses of territories and their ecosistemic services, predicting a good life for all of them.

Conclusion

2017 ◽  
Author(s):  
Hannah C. M. Bulloch
Keyword(s):  
Good Life ◽  
Societal Change ◽  
The World ◽  
Life Aspirations ◽  
World Development

This book shows that far from simply a narrative about societal change, for many people throughout the world development is a narrative about transforming selves. As such, it both shapes and is shaped by local categories of difference and intergenerational life aspirations. It also shows that notions of development vary not only across localities and between groups, but individuals can at once hold multiple and even contending ideals of development, prioritizing different views in different contexts. These contending notions are underscored by wider tensions in society regarding what constitutes a good life and how we should relate to one another morally, as social and economic beings.

Jane Austen and the World of the Community

2002 ◽  
Author(s):  
David Ehrenfeld
Keyword(s):  
Jane Austen ◽  
Good Life ◽  
English Literature ◽  
Pride And Prejudice ◽  
Mansfield Park ◽  
Northanger Abbey ◽  
The World ◽  
Sense And Sensibility ◽  
The One ◽  
Falling In Love

For two weeks now, I have wallowed in sinful luxury, rereading the six completed Jane Austen novels (especially my favorite parts), basking in the warmth and wit of her collected letters, eagerly absorbing the details of her life from her best biographies, and attentively following the arguments of her leading literary critics. I also saw the recent movie versions of Sense and Sensibility and Persuasion, falling in love with Emma Thompson and Amanda Root in quick succession, and finished off my orgy with viewings of the BBC videos of Sense and Sensibility, Emma, Mansfield Park, Northanger Abbey, and Pride and Prejudice. Throughout—at least when I could remember to pay attention—I had two questions in mind. What does Jane Austen have to say about people, communities, and nature? And what is the cause of her resurgent popularity? Perhaps, I allowed myself to think, the questions are related. Answering the questions proved not so simple, but I did have fun trying. Sam and I read Aunt Jane’s letter, dated 8 Jan. 1817, to her nine-year-old niece Cassy, beginning: . . . Ym raed Yssac I hsiw uoy a yppah wen raey. Ruoy xis snisuoc emac ereh yadretsey, dna dah hcae a eceip fo ekac . . . . . . I read the amusingly mordant comments she could write about her neighbors, such as the one in her letter of 3July 1813 to her brother Francis, mentioning the “respectable, worthy, clever, agreable Mr Tho. Leigh, who has just closed a good life at the age of 79, & must have died the possesser of one of the finest Estates in England & of more worthless Nephews and Neices [sic] than any other private Man in the United Kingdoms.” I read the last chapters of Pride and Prejudice, Emma, and Persuasion each three times. I read once again about Catherine Morland’s cruel expulsion from Northanger Abbey, and about the ill-omened trip of Fanny Price, the Bertram sisters, and the Crawfords to the Rushworth estate, Sotherton, with its seductive, if too regularly planted, wilderness. And again I was privileged to accompany Emma Woodhouse, Miss Bates, Frank Churchill, and Mr. Knightly on the tension-charged picnic to Box Hill, surely one of the highest peaks in English literature.

Ecocritique and Anecdote

2020 ◽  
pp. 11-48
Author(s):  
Sean Cubitt
Keyword(s):  
Good Life ◽  
Well Being ◽  
The Good Life ◽  
The Past ◽  
Living Well ◽  
The World ◽  
Central Notion

Section 1 starts by considering the central notion of this book: a “ecocritique”. The ecocritique recognises that the good life for all includes the well-being of the world we are involved in at every level from the cellular to the cosmic. It is all encompassing. Section 1 then considers how the term “anecdote” relates to ecocritique. Anecdotes provide a peculiarly powerful tool for finding out the meaning of living well, as well as the answering the oft-asked question: who is this “we”? The beauty of anecdotes is that they operate in a non-contemporaneous time. They operate equally well in the past, present, and future. A primary political and ecocritical task of anecdotal method, therefore, is to recognise this hybrid temporality, and to free and maintain its capacity to generate new futures and new pasts.

CHRISTIAN EDUCATION IN THE WORLD OF TODAY

1951 ◽  
Vol 32 (370) ◽  
pp. 11-23
Author(s):  
Henry John
Keyword(s):  
Christian Education ◽  
The World

From Royal Prayer Books to Common Prayers: Religious Practices in Late Medieval and Early Modern Poland

2006 ◽  
Vol 42 ◽  
pp. 180-188
Author(s):  
Urszula Borkowska Osu
Keyword(s):  
Early Modern ◽  
Christian Education ◽  
Religious Practice ◽  
Religious Practices ◽  
Royal Family ◽  
Liturgical Year ◽  
The World ◽  
Prayer Books ◽  
Insight Into

The Union between Poland and Lithuania, whose foundations were laid in 1386 with the baptism of Jagiello, the pagan grand duke of Lithuania, and his marriage to Queen Jadwiga (Hedwig), daughter of the last king of Poland, marked the beginning of a systematic Christianization to which the pagan Lithuanians offered remarkably little resistance. Recent research on religious practice under the ruling Jagiellonian dynasty in Poland and Lithuania (1386–1572) shows that royal piety was often designed to elicit participation at a popular level, cementing both the diffusion of Christian involvement across the newly unified kingdom, and in turn the role of the royal family at its centre. Surviving royal accounts and prayer books can offer a privileged insight into the personal religion of the monarchs and their relatives. These accounts, although only partially extant, constitute an objective source by which religious practices may be understood. Created for bureaucratic reasons, to keep order in the Treasurer’s Chancery, rather than to present the king as pious, they detail expenses for masses and other opera pia of the king and his family, recording the rhythm of royal religious practices – for the day, the week and the whole liturgical year. The accounts also provide evidence of sacramental practices and royal almsgiving. Pious literature composed at the behest of the Jagiellons, combined with extant pedagogical treatises and didactic sermons delivered in the presence of the monarch, is particularly valuable in admitting us into the world of royal Christian education.

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