Envisioning an Ideal Christian Family in Republican China

Amid debates and discussions on the institution of the family in Republican China, foreign missionaries and Chinese Christians played an active role in promoting an ideal Christian family. This article investigates the three waves of prominent theological thinking that underpinned changing ideals of the Christian family throughout the Republican period: Chinese society’s encounter with the gendered ethics of the Christian community in the early Republican period, discussions of domesticity by Chinese Christians amid the social gospel movements of the 1920s, and discussions of domesticity during the National Christianizing the Home Movement. An exploration of Christian publications on domesticity points to a gendered perspective on women’s domestic roles as well as a male-dominated theological construct that attempted to reconfigure the notion of the Chinese Christian family. The discourse on the ideal Chinese Christian family had both secular and spiritual dimensions, shaped by the dynamic transnational flow of ideas and the development of local theological thinking.

The Christianizing the Home Movement

The ecumenical National Christian Council of China (ncc) was the institutional home to an important religious and social campaign: the Christianizing the Home Movement. This article traces the development of this movement from the ncc’s founding in 1922 until the Second World War disrupted its activity. This home- and family-centered movement was a site of female empowerment, and the expansive topics it addressed show women’s desires to serve and lead in a broad set of arenas. This article shows how the Chinese women who led the Christianizing the Home Movement built and shaped a movement and describes the nationwide network of leaders that carried it out, promoting an ideal of Christian family that was culturally informed and progressive.

Kedudukan Perempuan dalam Gereja

Abstrack: This article will discuss the role or position of a women in the life of the Church. Often found sentences that men are higher in terms of power that women. But in the Bible many examples can be explored regarding eduality between men and women before God, one thing is certain that God makes differences between men and women in terms of leadership. Women are not weak creatures, but because of a lack of self-confidence so that women do not stand out in terms of leadership in church life, men and women are equal before God because they are given a great responsibility by God to care for the earth and the whole world, it contains God has appointed men to be leaders for women long ago, at the time of creation, in the Christian family, also in the life of the church. But that does not mean that women are slaves to men.

EXEMPLARY, MENEMUKENALI KUNCI PENDIDIKAN IMAN BAGI ANAK DALAM KELUARGA DAN PEMBELAJARAN AGAMA DI SEKOLAH

God will use the relationships and examples of the Christian family and community to communicate the content and substance of faith to children, an he will regenerate and then bring them to faith through the process of socialiazatin. But, the central question in Christian Education is, how do we best teach the faith? This writing is an effort to describe the answer of the question above, although it will express in the inadequacy of words alone to express thougts and ideas. The explanation is necessary because of in some cases; we frequently find many different definitions that exist for these ideas, especially in relation to the concepts of modeling.

Implikasi Faktor Pertumbuhan Rohani Keluarga Kristen Berdasarkan Efesus 5:22-6:4 Bagi Pembinaan Keluarga di Gereja

The implications of the spiritual growth factors for Christian families based on Ephesians 5: 22-6: 4 for family formation in the church. This writing uses a hermeneutic literature study to analyze the text of Ephesians 5: 22-6: 4. The author also includes a qualitative descriptive analysis, in order to describe the discussion related to the Christian family to find implications for the formation of the Christian family in the church. From the results of the research, the author's interview with 5 young family members, the wives obey the authority of the husband as the head of the family as many as 4 participants, the husband in loving his wife by providing services to the welfare of the wife both physically and spiritually there are 4 participants, the children describe the role His obedience, namely depending on the attitude of the two parents, there are 3 participants and the parents (husband and wife) carry out their role in educating children by being spiritual role models through attitudes and actions, there are 3 participants. As an implication for family formation in the church, namely, the wife in her role of submission and respect to the husband, as the husband has the role of head and loves the wife, as children have an attitude of obedience and respect to both parents and as parents (husband and wife) has the role of not arousing children's anger and educating children in God's teachings.

Marital Expectations in a Religious Context: Catholic and Orthodox Marriage Advertisements

People’s ideas about their future family are influenced by social stereotypes and family traditions. Religious dogmas reflected in the prototext of the Holy Scripture determine Christian family expectations. This article refers to marriage advertisements written by women of different age groups and different social statuses posted on Orthodox and Catholic dating sites. By indicating the desired traits of a partner and/or by identifying themselves, the authors of such texts explicate the formed value attitudes that reflect their idea of an ideal life partner. The space of the internet, characterised by freedom of expression in connection with the realisation of a basic human need, to create a family, leads to the explication of real value ideas about family in the texts of marriage advertisements. Texts of Orthodox marriage advertisements reflect the axiological reality of family relations based on the axiological ideal, such as faith in God, decency, chastity, innocence, kindness, and absence of mercantile interests, which remain a priority for the authors. Also, they still contain ideas about the value of the person’s well-roundedness formed in Soviet society. The pragmatically determined requirements for place of residence and nationality indicate the need to take into account the cultural and economic characteristics of Russia, i. e. its large territory and diversity of nationalities. Catholic marriage advertisements focus on faith and the doctrine of the Catholic Church. The addressers create an image of an ideal family in which spouses support each other. The idyll for them is the promise of a wonderful bright future, family happiness, and the realisation of hopes and dreams. The advertisements manifest gender stereotypes, which is confirmed in the characteristics of the addressee: the addressers do not pay much attention to appearance; for them, internal characteristics are more essential, especially adherence to the Catholic faith, which is closely associated with patriotism.

Pendidikan Keluarga Kristen dalam Mencegah Kenakalan Remaja

Christian Family Education is a God-centered education and is based on Biblical teaching. According to Deuteronomy 6:6-9, education is done by continuously teaching God's word. Christian family education is also directed education with excellent educational methods to do and apply in Christian families. Education in Christian families is needed to deal with juvenile delinquency. Based on the explanation above, it is necessary to develop regular education in the family through formal and non-formal theological education, hold regular retreats for Christian families, hold regular fellowships between family members, and build prayer altars at home to strengthen fellowship between family members and increasingly active in providing family members with regular and repeated Bible education and study.Pendidikan Keluarga Kristen adalah pendidikan yang berpusat pada Allah dan dasar pengajarannya yang Alkitabiah. Menurut kitab Ulangan 6:6-9 adalah pendidikan dilakukan dengan terus menerus mengajarkan firman Tuhan. Pendidikan keluarga Kristen juga merupakan pendidikan terarah dengan metode pendidikan yang sangan baik untuk di lakukan dan di terapkan dalam keluarga Kristen. Diperlukan pendidikan dalam keluarga Kristen untuk menanggulangi kenakalan anak remaja. Berdasarkan penjelasan di atas, maka perlu dikembangkan pendidikan secara rutin dalam keluarga melalui pendidikan teologi secara formal maupun nonformal, mengadakan retret secara berkala bagi keluarga Kristen, mengadakan persekutuan yang rutin antar anggota keluarga, dan membangun mazbah doa di rumah untuk mempererat persekutuan antar anggota keluarga dan semakin giat untuk memperlengkapi anggota keluarga dengan pendidikan dan pendalaman Alkitab secara rutin dan berulang-ulang.

Muslims by Ascription: On Post-Lutheran Secularity and Muslim Immigrants

This article empirically explores the interplay between the secular, post-Lutheran majority culture and Muslim immigrants in Sweden. It presents the ambiguous role of religion in the country’s mainstream discourse, the othering of religion that is characteristic to this, and the expectations of Muslims to be strongly religious that follows as its consequence. Four results of a web-panel survey with Swedes of Muslim and Christian family background are then presented: (1) Both groups largely distance themselves from their own religious heritage – the Muslims do this in a more definite way; (2) the Muslim respondents have more secular values and identities than the Christians; (3) contrary expectations, Christian respondents show more affinity to their religious heritage than the Muslims do to theirs; and (4) the fusion between the groups is prominent. The article concludes that equating religious family heritage with religious identity is precipitous in the case of Swedish Muslims.