Christ-animated graduate education in America: Can we redeem a Protestant failure?

Unlike the liberal arts college, American graduate education started as and continues to be a secular affair. The last four decades, however, have produced growth in both the number and quality of Christian graduate programs. The question we asked is: do American Christian institutions engage in graduate education Christianly? To answer this question for Protestants, we undertook a theologically-guided discourse analysis of the 638 graduate programs at the 41 top ranked Protestant Christian universities in the United States. In particular, we looked at the marketing, objectives, and curriculum. We found only one-third of the graduate programs demonstrated even one piece of evidence demonstrating Christian distinctiveness.

BOOK REVIEW -TEOLOGIE ȘI MISIUNE CREȘTINĂ [CHRISTIAN THEOLOGY AND MISSION] Bibliotheca Publishing House, Târgoviște, 2019, 536 pages, Author: His Eminence Prof. Dr. NIFON Mihăiță, Archbishop and Metropolitan

The volume Teologie și misiune creștină [Christian Theology and Mission] (2019, 536 p.), edited by Bibliotheca Publishing House/Valahia University Press (Târgoviște), is the result of the academic labor and effort of His Eminence Metropolitan Dr. Nifon, Archbishop of Târgoviște, in his quality of university professor at the Faculty of Orthodox Theology and Educational Sciences, Valahia University of Târgoviște, but also in his quality of Patriarchal Exarch for the relations of the Romanian Patriarchate with international Christian institutions and European institutions

ADULT CHRISTIAN EDUCATION: A TRAINING OF KINGDOM WORKERS

Christian adult learners are to be trained to demonstrate Christlikenessand become agents of change in the society where there is the decadence of morality and godliness. Sadly, many Christian institutions that engage in adult education are not preparing their students to function as agents of change in a corrupt society. Instead, most Christian institutions have concentrated on the development of adult learners both intellectually and theologically. The purpose of adult Christian education is to train workers for the kingdom of Christ. Upon completing their training, adult Christians are to be sent to the world as transformation and development agents. They are to engage in good moral conduct as the redeeming salt and light of the world and respond to violence and injustice in society. Therefore, adult learners teachers should be aware that adult Christians teaching and training should not focus mainly on training intellectuals but must also include moral education and spirituality.

An assessment of Christian institutions of care and medicalization in Late Antiquity

Christian institutions of care, particularly those related to healthcare and the care of the poor, are believed by some scholars to be one of the most important causes for the spread of Christianity in Late Antiquity. However, historiography pertaining to the medicalization of these institutions is scant, and often scholars are at odds with one another regarding key points on the topic. In this article we review the most important positions, as well as give our own take on the topic, through the analysis of written and archaeological evidence. We have found that most of these institutions were not medicalized, and that those that were did not show any clear signs of following traditional ancient medical sects. We conclude that these institutions can mostly be considered important in Christian expansion by their care for, and not by their cure of, of the poor.

Introduction

This chapter provides a background on the life and times of Dionysius of Tel-Mahre, who was was al-Maʾmun's contemporary and a client of his general ʿAbd Allah ibn Tahir. It details how ʿAbd Allah supported Dionysius to retain the patriarchate in the teeth of the complaints of rivals. It also talks about Dionysius' links with ʿAbd Allah that allowed Dionysius to act as a representative of the caliph in Egypt. The chapter details how Christian institutions were strengthened by the support they received from the caliph's government. It mentions that Christian leaders were able to gather tithes and issue legislation that is facilitated by official support in the recognition of an official patriarch and the use of coercion against recalcitrant clergy during an era when the reach of government was becoming deeper and more effective.

A Presidential Election and Third-Rate Burglary

Chapter 1 details how Protestants reported throughout the summer and fall 1972 on the presidential election in a restrained way common to much of the twentieth century for Christians’ involvement in politics. Watergate barely touched the surface of public opinion, especially within Christian institutions. But the way Protestants characterized President Nixon predicted how they would respond to Watergate in the coming months, as they grew increasingly bolder in their claims. They already held strong opinions about the president, with both supporters and detractors. The lines between his benefactors and detractors had already been drawn in 1972.

IMPLIKASI RELASI SEKOLAH TINGGI TEOLOGI ARASTAMAR BENGKULU BAGI PENGEMBANGAN PELAYANAN MISI GEREJA KRISTEN INJILI DI INDONESIA JEMAAT KOTA BENGKULU

This paper is entitled "Implications of the Relationship between Arastamar Bengkulu College of Theology for the Development of Missionary Services for the Evangelical Christian Church in Indonesia, the City of Bengkulu Congregation." The facts show that not necessarily a graduate of the Theological College can be accepted into a church. This condition is shown by the lack of support from the Church to an Theological College and Theological College does not give graduates to a church. Despite these facts, the author sees different facts between the Arastamar Bengkulu Theological Seminary (STTAB) and the Evangelical Christian Church in Indonesia (GEKISIA) Bengkulu City. The author obtained data that there are many developments specifically in mission services since the arrival of STTAB and collaborating with GEKISIA, Bengkulu City. This development is very important for the writer to research and describe in scientific work. From the observation, it shows that the development of mission services in GEKISIA, Bengkulu City occurs because of the large use of mission personnel from STTAB graduates. Pioneering Evangelical Service Posts (PI) increased to 6 PI Posts. This development needs to be studied theoretically so that through writing it can contribute to the development of missionary services in the Church and other Christian institutions, and revitalize the relationship between Theological College and the Church.

Implementasi Penginjilan dan Pemuridan dalam Pengembangan Karakter Jujur Anak Usia 9-10 Tahun

Humans have a uniqueness that characterizes itself. The hallmark of the characteristics that are influenced by. One character that describes the characteristics of a person is honest. This study aims to determine the role of Sertan Christian institutions in developing Indonesian human characters. The research is aimed at non-formal education for children aged 3-20 years which is organized by the Foundation PESAT. The program is called Future Center held in kindergarten PESAT Foundation. This study includes a special application of evangelism and discipleship of the honest character development of children aged 9-10 years in the Future Center Peniel Christian Kindergarten Integrated Celengan Hamlet, Lopait village, district Tuntang, Kab. Semarang. Evangelism and discipleship done by Mentor and Tutor once a week in the implementation of program activities at the Future Center. The method used is qualitative. There were nine children as informants in this study, informants were determined using purposive sampling. The technique of collecting data through interviews. Based on the results of the study, Future Center Peniel Christian Kindergarten Integrated Celengan Hamlet, Lopait village, district Tuntang, Kab. Semarang, contributing to the development of an honest character of children aged 9-10 years through the application of evangelism and discipleship. Abstrak Manusia pada dasarnya memiliki keunikan yang menjadi ciri khas sendiri. Ciri khas tersebut dipengaruhi oleh karakter yang dimiliki. Salah satu karakter yang menggambarkan ciri seseorang ialah karakter jujur. Penelitian ini bertujuan mengetahui peran serta lembaga Kristiani dalam membangun karakter manusia Indonesia. Penelitian ditujukan pada pendidikan non formal bagi anak usia 3 – 20 tahun yang diselenggarakan oleh Yayasan PESAT. Program tersebut disebut Future Center diselenggarakan di Taman Kanak-kanak Yayasan PESAT. Penelitian ini secara khusus mengulas penerapan penginjilan dan pemuridan terhadap perkembangan karakter jujur anak usia 9-10 tahun di Future Center TK Kristen Pniel Terpadu Dusun Celengan, Desa Lopait, Kecamatan Tuntang, Kabupaten Semarang. Penginjilan dan pemuridan dilakukan oleh Mentor dan Tutor seminggu sekali dalam pelaksanaan kegiatan di program Future Center. Metode penelitian yang digunakan ialah kualitatif. Ada 9 anak sebagai informan dalam penelitian ini, informan ditentukan menggunakan purposive sampling. Teknik pengumpulan data melalui wawancara. Berdasarkan hasil penelitian, Future Center TK Kristen Pniel Terpadu Dusun Celengan, Desa Lopait, Kecamatan Tuntang, Kabupaten Semarang, berkontribusi terhadap perkembangan karakter jujur anak usia 9-10 tahun melalui penerapan penginjilan dan pemuridan. Karakter jujur anak usia 9-10 tahun meningkat dengan baik melalui strategi dan metode yang diterapkan oleh Mentor dan Tutor dalam proses penginjilan dan pemuridan

Ekologi Penciptaan dalam Kejadian 1-3 sebagai Landasan Evaluasi Kritis terhadap Perilaku Ekologis Para Teolog Reformed Indonesia Masa Kini

Ecological (environmental) problems are the responsibility of all human beings, both personal and group, including the responsibilities of all religions or beliefs. Even so, it must be admitted that the topic of ecology and all its problems are lacking or not or even not getting attention as they should. Ecological topics tend to be distinguished, not or lacked attention by both churches and Christian theologians and reform theologians in particular with indications of a lack of Christian literature that addresses topics concerning ecology. There is no or lack of studies (seminars, lectures) on ecology both in the church environment, Christian institutions and theological colleges, besides that there is a misunderstanding which feels that ecology does not touch or come into contact with theology. This understanding appears in behavior that is not or less responsible for the environment (not friendly to the environment), for example by littering, spitting carelessly and so on. Permasalahan ekologis (lingkungan) merupakan tanggung jawab semua manusia baik bersifat pribadi maupun kelompok, termasuk di dalamnya tanggung jawab semua agama atau aliran kepercayaan. Meskipun demikian harus diakui bahwa topik ekologi dan semua permasalahannya kurang atau belum atau bahkan tidak mendapat perhatian sebagaimana seharusnya. Topik ekologi cenderung dianaktirikan, tidak atau kurang mendapat perhatian baik oleh gereja-gereja maupun para teolog Kristen dan teolog reform pada khususnya dengan indikasi kurangnya literatur-literatur Kristen yang membahas topik mengenai ekologi. Tidak ada atau kurangnya kajian-kajian (seminar, ceramah) mengenai ekologi baik di lingkungan gereja, lembaga-lembaga Kristen dan Sekolah Tinggi Teologi, selain itu adanya salah pengertian (misunderstanding) yang merasa bahwa ekologi tidak bersinggungan atau bersentuhan dengan teologi. Pemahaman ini nampak dalam perilaku yang tidak atau kurang bertanggung jawab terhadap lingkungan (tidak ramah terhadap lingkungan), misalnya dengan membuang sampah sembarangan, meludah sembarangan dan lain sebagainya.

Introduction: Learning to be Muslim in West Africa. Islamic Engagements with Diversity and Difference

In West Africa, Muslim learning has historically been shaped by two key engagements: the participation in wider Islamic debates and the co-existence with non-Muslims. In the twentieth and twenty-first century, Islamic education in West Africa was transformed by the imposition of the secular state and Western education. But as Muslims encountered secularism and Christianity, they also increasingly drew on pedagogies that emanated from Middle Eastern and Asian Islam. The articles in this Special Issue illustrate that as Islamic scholars and leaders from different backgrounds engaged simultaneously with the diversity of global Islam and the growing presence of secular and Christian institutions, they developed a multiplicity of educational practices and visions. Thus learning to be Muslim in West Africa reflects both the engagement with Islamic discourse and debates about the boundaries of Islam.