scholarly journals Penerapan Prinsip Pemuridan Elia dalam Pendidikan Agama Kristen

2019 ◽  
Vol 2 (1) ◽  
pp. 1-10
Author(s):  
Soeliasih Soeliasih

Elijah was one of the prophets of the nation of Israel who experienced the terrible use of God. Through his ministry, the Israelites experienced a great revival. The success of Elijah's ministry did not reach himself, but he had duplicated it to his student named Elisha, even Elisha became a greater prophet than Elijah. The success of discipleship Elijah the prophet needs to be an example for God's servants today in carrying out Christian religious education. This study seeks to find the principles of discipleship Elijah the prophet to apply to discipleship in the present. As a result of this research, it was found several qualifications of religious educators in Elijah, including aspects of spirituality, mentality, personality, and managerial. Abstrak: Elia adalah salah satu nabi bangsa Israel yang mengalami pemakaian Allah secara dahsyat. Melalui pelayanannya bangsa Israel mengalami kebangunan rohani yang besar. Keberhasilan pelayanan Elia tidak sampai pada dirinya sendiri, namun ia telah menduplikasikannya kepada muridnya yang bernama Elisa, bahkan Elisa menjadi nabi yang lebih hebat daripada Elia. Keberhasilan pemuridan nabi Elia perlu menjadi contoh bagi hamba-hamba Tuhan pada masa sekarang dalam menjalankan pendidikan agama Kristen. Penelitian ini berusaha menemukan prinsip-prinsip pemuridan nabi Elia untuk dapat diterapkan bagi pemuridan pada masa sekarang. Sebagai hasil dari penelitian ini ditemukan beberapa kualifikasi pendidik agama dalam diri Elia, meliputi aspek spiritualitas, mentalitas, personalitas, dan manajerial.  

2003 ◽  
Vol 20 (1) ◽  
pp. 1-19
Author(s):  
Jerald F. Dirks

Prior to the landmark Supreme Court decision of June 1963, which banned public prayer from the public schools, Christian religious education was often a routine part of the overt instruction provided by the American public school system. However, in the wake of that legal milestone, even though instruction in the Judeo-Christian interpretation of religious history continued to be taught covertly, American churches began relying more heavily on providing Christian religious education. This article briefly presents Christianity’s contemporary status in the United States and reviews such religious education methods as Sunday school, vacation Bible school, Christian youth groups, catechism, private Christian schools, Youth Sunday, and children’s sermons. The survey concludes with a look at the growing interface between such education and the lessons of psychology as well as training and certifying Christian religious educators.


Author(s):  
Almeda M. Wright

Death, violence, oppression, and racism have become part of the narratives of all young African Americans. Parents and youth workers are challenged in navigating these realities alongside youth. This chapter asks, What type of vision calls young people out of the cycles of death and violence and into esteemed roles in co-creating lives of abundance? What might a practice of choosing life look like for young people? Considering the theological insights, public ministry, and prophetic vision of one young person, this chapter leads the reader through one example of listening and discernment with youth, highlighting the theological insights and practical strategies that emerge. The chapter then moves to outline the work of key religious educators and religious critics, and contemporary resources and limitations of religious education in the Black church. Finally, this chapter suggests goals, methods, and strategies of critical pedagogy for integrating spirituality and abundant life with Black youth.


Author(s):  
Bernadette Sweetman

AbstractSince October 2018, researchers at the Mater Dei Centre for Catholic Education at Dublin City University have been engaged in the Adult Religious Education and Faith Development (AREFD) project. The overarching aim of the project was to facilitate a re-energising of adult religious education and faith development in Ireland. Working amongst local faith communities with an academic research focus, an area of interest that has emerged is how the insights gained from AREFD project can contribute to initial teacher education, particularly involving students preparing for employment as post-primary religious educators. This paper will outline some of the key themes that emerged from the data gathered in phase two of the AREFD project as it pertains to the initial teacher education (ITE) of religious educators. In phase two, a total of fourteen semi-structured interviews/focus groups were conducted between December 2019 and April 2021, featuring twenty-two people from across the island of Ireland who have a wealth of experience in AREFD across diverse contexts. The purpose of these interviews was to gather together the rich insights from the depth of experience of the interviewees on practicalities and possibilities central to adult religious education. The contexts in which they have worked are all pertinent to both the post-primary Religious Education curriculum in the Republic of Ireland and wider related learning experiences, in Ireland and beyond. Four key findings from this phase of the AREFD project are reported upon in this paper: the specific realm of AREFD as distinct from school-based religious education and catechesis; the need for intentional investment in AREFD; the physicality of religion; collaboration, communication and connection. These findings may contribute to the reflections of and course development by initial teacher education providers as they seek to offer the highest quality opportunities to their students, in the understanding that their students are adults themselves and that education is a lifelong endeavour.


2021 ◽  
Vol 28 (2) ◽  
pp. 390-409
Author(s):  
Mohammad Kosim

The new order government policy about religious education in state schools gradually led to an accommodative policy. If the old order government made religious education a facultative subject, then at the beginning of the new order the government strengthened the position of religious education by removing facultative provisions, even though they were not obligatory. Until finally, through Law number 2 (1989), the government required religious education to be taught in all channels, types, and levels of education. And the right of every student to get religious lessons by their religion and is taught by religious educators. This research includes historical research and policy studies, because it relies on past data,  whose steps consist of four main activities, namely heuristics, verification, interpretation, and historiography. This accommodative policy is influenced by several factors, including; the government’s determination to implement Pancasila purely and consistently after it was diverted in the old order era; the weakening of the government’s power at that time so that it required the political support of muslims as the majority population; There is an intellectual transformation of muslim thinkers and political activists towards harmonious and complementary political relations between Islam and the state so that Islamic ideas are more easily accepted; and muslims experience a process of rapid social, educational, economic and political mobilization and so that more and more people are involved in government and can influence policies in a pro-muslim direction.


Religions ◽  
2018 ◽  
Vol 9 (12) ◽  
pp. 407 ◽  
Author(s):  
Harold Horell

This article addresses doubts about the viability, and hence future, of religious education. The researcher utilized structural analysis based on the questions: What central concepts and commitments have provided structure for the field of religious education as it has developed over time? How have social and cultural factors and changes in social and cultural context shaped the ways the structuring concepts and commitments of religious education have been embraced? To what extent can an understanding of the structuring concepts and commitments of the field enable us to make sense of the contemporary doubts about religious education? Additionally, the methodology of field mapping was used to map the models and approaches to religious education that have developed over time. The researcher found, and these findings are presented in this article, that structural analysis informed by field mapping can enable us to understand both the strengths and limitations of contemporary religious education. The researcher concluded that, based on a structural analysis of the field, religious educators can and should respond to the present crisis in religious education by defining the purpose and scope of religious education more clearly. The analysis in the final section of this article is based on that conclusion.


Horizons ◽  
1998 ◽  
Vol 25 (2) ◽  
pp. 159-180 ◽  
Author(s):  
Peter C. Phan

AbstractRecent social studies have show that there are, especially among young American Catholics, different conceptions of what constitutes a Catholic. Factors contributing to this new understanding of Catholic identity include religious pluralism and the divergent conceptualizations of catholicity and Catholicism in contemporary theology. As a consequence, different criteria are used to define what it means to be a Catholic. These variations pose serious challenges to religious educators whose task is to shape the religious identity of the students.The study begins with a survey of the history of the concept of catholicity as well as of the criteria for Catholic identity. In view of the variations in the understanding of catholicity, the work discerns four challenges for religious education with its task of fostering Catholic identity: how to maintain a fruitful balance between Vatican II's recognition of the ecclesial nature of non-Catholic Christian communities and its claim that the Catholic Church possesses the fullness of the means of salvation; between Vatican II's call for dialogue with non-Christian religions and its insistence on the distinctiveness of Catholic beliefs and practices; between the legitimate concerns of “communal Catholics” and the necessity for all Catholics to participate fully in the Catholic symbol and ethical system; and between the spiritual and institutional, the invisible and visible elements of the church. The article concludes by suggesting an indirect method to develop and strengthen Catholic identity by means of the “deep structures” of the Catholic faith, with particular focus on Christian doctrines.


2019 ◽  
Vol 2 (1) ◽  
pp. 1-16
Author(s):  
Nur Hadi

This study aims to 1) know the values ​​of Tawhid Education in the National Education System. 2) knowing the relevance of the National Education System Law No. 20 of 2003 in strengthening the values ​​of Tawhid Education. This type of research is a literature study literature (library research). The primary source of this research uses Law No. 20 of 2003 concerning the National Education System. The research results obtained 1) Tawhid education values ​​contained in Chapter II Article 3, Chapter V Article 12 paragraph 1 point A, Chapter X Article 36 paragraph 3 point A, and 2) Relevance of the National Education System Law No 20 of 2003 to strengthening the values ​​of Tawheed education that the main purpose is: "Faithful and devoted to the Almighty God". Then the right of the first student is to get religious education in accordance with a religion that is followed and taught by religious educators. And the curriculum is arranged in accordance with the level of education within the framework of the Unitary State of the Republic of Indonesia with the first increase, namely faith and piety.


Author(s):  
Mirjam Zimmermann

Children’s Theology, theologising with children, or Child Theology has become an established concept in the discipline of religious education in Germany. The discipline departs from the point of view that children have a right to their religion, which makes the process of religious education the focal point. It is, however, important to understand the theology generated by children and also to create interaction with their religious views. This requires dialogue in which relevant questions are to be considered and discussed. The challenges for religious educators are subsequently treated.


Religions ◽  
2021 ◽  
Vol 12 (1) ◽  
pp. 56
Author(s):  
Darryl W. Stephens

Ambiguities and uncertainties about defining bivocational ministry are an opportunity for theological reflection and religious education. This article begins by acknowledging a context of anxiety about congregational vitality in North American mainline denominations and utilizes Boyung Lee’s communal approach to religious education to facilitate imagining new ways of being church for white-majority congregations, which seem to have difficulty coming to terms with bivocational ministry. The central sections of this article proceed descriptively, exploring the breadth of definitions of bivocational ministry and related terms, organized around several loci: vocation and ministry; jobs and finances; and commitment. Constructively, this article conceives of intentional bivocational ministry as the congregation’s curriculum, a practice of the entire faith community. This article concludes with a call for religious educators to assist in this endeavor.


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