Christian Education Research Articles

Pentingnya Pendidikan Agama Kristen (PAK) Dalam Pembentukan Karakter Mahasiswa

Christian Religious Education Lessons on the formation of a person’s character is a very serous thing to be improved and fostered. The example of a Christian’s life will be even more important if that person can bring a very good Christian life and be able to implement his faith in the midst of his own social life. Christian religious education must be seriously improved, because it is related and is an intergal (whole) part in the development and improvement of human life as a whole. Which is assigned to every human being as God’s representative in proclaiming the Word of Truth in the midst of the world. Someone who has studied Christian education well is able to show positive behavior (good character), has different strengths in his actions. He has healthy ideas, faith, hope and optimism. Positive ideas emanate from his mind, as well as the law of attraction, where positive results will be attracted to people who think positively. Realization of Christian Religious Education is said to be isgnificant because it is beneficial in increasing the formation of good character and having a positive self-concept. So thus someone will appear confident with all the capabilities and wholeness owned.

Spiritualitas Sosial Yang Bersumber dari Kristus

As time goes by, human life requires effective and efficient spiritual practices. In Christ's teachings, love is the main value that must be applied in social relationships. This love includes understanding, empathy, and concern for others. Christ also taught the importance of forgiveness, both giving and receiving forgiveness, to repair broken relationships. Apart from that, the value of loyalty is also emphasized in Christ's teachings. This loyalty involves a commitment to mutual support and maintaining strong relationships. Christ also taught the importance of brotherhood, where all people are considered brothers and sisters in the faith, regardless of social or cultural differences. Social justice is also an important part of Christ's teachings. Christ taught us to be fair in treating others and to give equal rights to all people, regardless of their background or social status.

Levirate Marriage & Theo-doctrinal Embargo a Kenyan Experience

African scholars have found themselves in a theo-doctrinal embargo, especially after the 19 th and 20 th century European missionary explosion, that ushered a vibrant protestant Christianity in East Africa that was largely dismissive of cultural dialogues with Christianity. One of the most contested subject, that went beyond the missionary era, and reverberates across the twenty-first century, is the levirate marriage (hereafter, levirate marriage). Outside the missionary armpits, African scholars have continued to debate its efficacy to the christian teachings. In view of this, the theo-doctrinal embargo that has evidently persisted across the mainstream churches and some African Instituted churches (AIC) in Kenya motivated the eventual research and publication of this article. Whereas the mainstream churches maintain that wife inheritance, especially where the male inheritor has another wife is sin, some AICs have tended to support the levirate marriage even where the male inheritor has another wife. They do this by quoting some Old Testament texts, as their reference point. The mainstream churches have insisted that wife inheritance narratives was permitted in the Old Testament in cases where the male inheritor was single and the deceased was childless. This article seeks to examine the biblical understanding of levirate marriage and its place in the Kenyan context. Overall, the article analyzed Scriptural texts dealing with the subject of Levirate marriages and reflected it from an African Christian perspective. The materials in this article were gathered through extensive reading of published works, interviews and via general observation of the practices therein.

Prudentes sicut serpentes: Dissimulation and Concealment in Japanese and Chinese Missions in the Seventeenth Century

This volume aims to explore the concepts of hypocrisy and dissimulation, conceived in the framework of the ‘tensions at the heart of Christian teaching and experience’. This tension primarily points towards a conflict between ideal and lived practice; however, in certain circumstances, dissimulation and deceit might be understood as legitimate responses to a given situation. This article examines significant aspects of dissimulation in the specific case of early modern missions in China and Japan at the end of the sixteenth and throughout the seventeenth century, where missionaries often had to resort to disguise and concealment. Many of them had to overcome immense difficulties just to enter the country; some had to evangelize in secret, living in constant fear and facing ongoing persecution. In these territories, the ‘policy of deceit’ therefore became a relevant part of the proselytizing enterprise. I examine these practices of dissimulation with regard to evangelization strategies, and relate them to the sincerity and the confession of the faith, two of the central problems of the Christian credo. I argue that dissimulation was perceived, by the missionaries, as a legitimate and tactical response to the challenging and complex circumstances of the Japanese and Chinese missions in this period.

Redemption of Sins in Christianity: Analysis of the Holy Bible Texts

Sin has been a frequently discussed topic in the context of Christianity. The concept of inherited sin is viewed as a barrier between humans and God. Christians believe in the redemption of this sin through the sacred blood of Jesus Christ. This concept was prophesied in the Old Testament and fulfilled in the New Testament. This research focuses on the fundamental question regarding the forgiveness of sins through the blood of Jesus, which, over time, evolved from the practice of redemption through priests to the inclusion of indulgences. The objective of this study is to examine and comprehend the sacredness of Jesus Christ's blood, which is the centerpiece of Christian belief, where His blood is seen as the means of sin redemption. A critical descriptive analysis method is employed to explore these the means of sin redemption. A critical descriptive analysis method is employed to explore these viewpoints, revealing various dilemmas arising from Paul's interpretation of this concept. The research findings indicate that the concept of sin in Christianity is a core element of Christian faith, wherein inherited sin can only be absolved through the sacrificial blood of Jesus. However, contemporary Christian teachings have undergone transformations that alter original aspects of the doctrine, where Paul's interpretations, seen as introductions to Christian teachings, influence the original meanings and give rise to the practice of indulgences, which have become part of the evolving Christian doctrine.

Comparative Study of Altruism in Christian and Islam

This article compares the concept of altruism in Islam and Christianity, with the specific aim of identifying their similarities and differences. The research methods employed are descriptive, comparative, and analytical within the qualitative context of literature review. Altruism itself is a philosophy that advocates the spirit of assisting others. In societal life, altruism teaches prioritizing collective interests (of others) over personal interests. When a follower of altruism is asked to help, they assist the person without discrimination. In the context of Christian teachings, altruism is at the core of Jesus' teachings found in the Gospels, particularly in the Sermon on the Mount and the Sermon on the Plain. From biblical traditions to medieval Christianity, the tension between self-affirmation and self-worth values is sometimes debated in terms of “unbiased love,” as expressed by Paul through his phrase “love seeks not its own interests.” Meanwhile, in Islam, altruism is known as īthār, meaning “preferring others over oneself.” The significance of īthār lies in the sacrifice for a greater good; in Islam, the practice of īthār is considered an action reaching the highest level of nobility.

Analisis Pendidikan Agama Kristen Terhadap Paham Radikalisme Dalam Konteks Indonesia

This article offers an analysis of the role of Christian religious education in overcoming radicalism in the Indonesian context. Radicalism in Indonesia is multifaceted, and religious, political, social, and ethnic factors contribute to its prevalence. Religious differences often give rise to misunderstandings and violence which then occurs. Political radicalism stems from power dynamics, including state-sponsored oppression or interstate conflict. Social radicalism manifests through extreme tactics aimed at societal transformation, sometimes ignoring legal norms. Ethnic radicalism promotes a supremacist ideology, justifying violence or discrimination against other ethnic groups. Using qualitative research and literature analysis, this research explores the intersection between Christian education, radicalism, and diversity. The results of research on Christian religious education in Indonesia emphasize values such as diversity, tolerance and peace, which provide a counterweight to radical ideology. By prioritizing these values, Christian education fosters stability across religious, political, social and ethnic dimensions, thereby reducing the risks posed by radicalism. This research underlines the importance of Christian religious education in cultivating a society that is cohesive and tolerant of radical influences.

In spirit and in truth: (re)searching Christianity and racial liberation in education

As educational justice scholarship addressing racial oppression continues to name the role of the spirit, there is a need for Black and Brown Christian educators and researchers to locate ourselves as grounded in the epistemologies and pedagogies of Christ as our spiritual home. This paper brings together eight Black and Brown Christian educators and researchers to grapple with what it means to be Christians committed to racial justice in education against the backdrop of centuries of religious corruption. Through collaborative autoethnography, we turn to our spiritual and religious lives situated within our racialized identities to challenge the disciplinary and material boundaries of what critical qualitative research counts as “knowing.” In doing this, we give ourselves, and all educators and researchers, permission to make evident the unseen forces that shape our ways of being in research and teaching.

Teologi Sebagai Landasan Bagi Gereja Dalam Mengembangkan Pendidikan Agama Kristen

The church is a fellowship of saints, called by God to fulfill His mission of teaching sound doctrine to believers in accordance with the Bible. Christian education (PAK) is one of the teaching tasks in the church. This must be done continuously to meet the needs of the faithful. To remain relevant, the church must develop by considering the influence of modern developments that befall the church. In addition, the congregation has shown changes in behavior and lifestyle that are always up-to-date. In addition, the church also encounters teachings that deviate from the Bible and the correct theological foundation. In the development of PAK, the church cannot be separated from theology which is the content of PAK itself. The teaching practiced in the church focuses on God and His work. To understand this, a theology is needed that makes it easy to explain what God's will is for His people. By making theology the basis for the development of biblical PAK, the church grows into a productive congregation that produces more mature congregations who can live out their faith in their daily lives. This article is written using a qualitative descriptive method through literature research. The conclusion of this article is that the church must understand that PAK is a very important mission of the church and needs to be further developed. PAK is part of the church's theological work, so the church must develop PAK based on theology, and theology becomes the basis for the development of PAK in the church.

Using Trentham’s principle of inverse consistency to vet models of human development for use in Christian educator preparation programs

This article aims to utilize Trentham’s Inverse Consistency Protocol (ICP) to appraise human development models for use within Christian educator preparation programs. The authors propose that the ICP can be applied to any secular paradigms to discern potential areas of inconsistency with an institution’s faith tradition. To illustrate application of the ICP in this way, Vygotsky’s Zone of Proximal Development (ZPD) model was provided as an example of one model of human development that is widely taught in educator preparation programs. The ZPD model was submitted through the four-step inverse consistency protocol. Findings suggest that ICP is a reflective tool for engaging with the social sciences with integrity after protocol results indicated that ZPD is an appropriate model for use by Christian educators when used responsibly. Implications for extended use of ICP are discussed.

Учительство Христа в классической западноевропейской иконографии

The article examines the visual embodiment of the theme of Christ's teaching in the European visual tradition. The author shows that the pedagogical metaphors of the Teacher and the Educator, vivid in the New Testament texts and the works of the first Christian writers, were reflected in the fine arts through certain iconographic formulas. An assumption is made about the possibility of a pedagogical interpretation of the symbolic image of the Good Shepherd (basing on Clement of Alexandria). Variations in the image of the Teacher in the works of the 4-5th centuries are also analyzed: these are compositions with Christ the Wonderworker and Christ the Philosopher, which had different iconographic prototypes. Regardless of the characteristics of the portrait interpretation of Christ, special attributes (rhetorical gesture, pallium, scroll or open codex) allow to identify Him as a Teacher. The view on Christ as the Teacher and righteousness and divine wisdom, incomparable with earthly knowledge, is a specific of the patristic tradition. The development of Christian art under the influence of liturgical theological the formation caused appearance of new subjects and interpretations in medieval art. Plots previously associated with the theme of Christ’s teaching receive a different view within the framework of typological exegesis. The author shows that the main “pedagogical” plot, which received consistent development in the art of the Middle Ages, is the image of the young Christ in the Jerusalem temple (Luke 2:41-51). The plot was popular due to the veneration of the image of the baby Jesus, general interest in His childhood, and also in connection with the cults of the Mother of God. In the iconography of the 15-17th centuries the polemical component of the plot is often emphasized, with the scene being interpreted as a variant of a dispute. In apocryphal texts dedicated to the childhood of Jesus, there are episodes of interaction between the Divine Youth and school teachers, who generally showed pedagogical carelessness towards the child and recognized His “disability to learn.” In illustrations of the plot children sympathize and support their “classmate” and even glorify Him as God. Finally, in the late Middle Ages, the story of the giving of the Lord's Prayer was spread, with the direct interaction of the Teacher and Preacher with their listeners articulated.

The Efforts of the Pastor as a Christian Educator in Preventing Interreligious Marriages for Young Christian Youth

Humans live in various tribes, nations, cultures, customs and religions, because diversity cannot be denied so that marriages of different beliefs can occur in society. The occurrence of inter-faith marriages is caused by a lack of awareness among young people regarding the impacts that occur when entering into inter-faith marriages. Based on the current prevalence of interfaith marriages, it is necessary for pastors as Christian educators to make efforts to prevent interfaith marriages from continuing to occur. Through this research, the aim is to explain precisely the efforts of pastors as Christian educators in preventing interfaith marriages for young people in GKII Jerusalem Sebelantau, Sekadau Regency. Researchers used descriptive qualitative research methods through observation, interviews and literature techniques. The results of the research obtained are that if the pastor as a Christian educator continuously educates, teaches, guides, and directs Christian young people to the right path through the word of God, then young people will not enter into interfaith marriages even if there is an interfaith marriage. religion, then through God's help can win for the glory of Christ

예전과 기독교 교육 : 신앙형성과 전수를 위한 핵심축

예전과 기독교 교육 : 신앙형성과 전수를 위한 핵심축

Relationship Between the Role of Christian Religious Education Teachers According to Titus 2:6-8 And the Character Development of High School Students in Loa Janan Ilir District During The 2023/2024 Academic Year

The study aims to explore the relationship between the role of the Christian Teacher of Education (PAK) according to Titus 2:6-8 and the character development of high school students in the Loa Janan Ilir region for the academic year 2023/2024. Using the method of correlation analysis, the findings showed a positive correlationship between the role of PAK teacher and student character development, even though the correspondence was low with a Pearson correlative coefficient of 0.249. The results of the analysis also indicated that only a small part of the variability in student character development can be attributed to the role of PAK teacher, with a determination coefficient (ry2) of 6.2%. The study also highlighted that the majority of variabilities in the character development of students (93.8%) are influenced by factors outside the scope of the study. However, the level of significance of the correlation factor found (0.05) indicates that there is a statistically significant relationship between the teacher's role and the student's character development. Thus, the study provides important insights into the role of PAK Teachers in shaping the character of high school students, while emphasizing the importance of considering other external factors that contribute to student character development

Using Logotherapy as a Counselling Model in Helping the Existentially Emotionally Depressed Christian

Logotherapy is a term derived from logos, a Greek word that translates to ‘meaning.’ It is a therapy defined as treatment of a disorder, illness, or maladjustment. It was developed by Viktor Frankl and was founded on the belief that human nature is motivated by the search for a life purpose, the pursuit of that meaning for one’s life. As a therapy of meaning it is very akin to religion. Frankl, the founder of logotherapy, was actually raised in a Jewish family and used his faith to cope with many hardships during life. His therapeutic technique led people to discover their meaning, the higher purpose in their lives. It focuses on the meaning of human existence as well as on man’s search for such a meaning. Logotherapy is very suitable for pastoral care and counselling, for its method is similar to the belief in God or a higher power; it facilitates changes through deep spiritual, emotional and physical awareness. It is a therapeutic method that allows for the deepening of faith and beliefs that ultimately results in a strong commitment to God at the same time promotes sound ethical moral community society. This paper does not intend to make logotherapy a panacea for all psychic problems but a suggestible counselling model for use by pastors and Christian educators: for helping the existentially frustrated and emotionally depressed, since all problems are logotherapeutically created. There is no doubt that most members are bedeviled with emotional depression which has effect on their commitments to God through the church. The calling of the Master, Jesus Christ, is for the pastor to equip the saints; so they may be about the ministry in the world.

A Syntactical Analysis of Christian Teaching According to James 1:16-27

The book of James reveals three purposes of Christian’s tribulation. First, it comes from the present argument: let his endurance have a perfect result which is you become mature and complete, and lack of nothing (1:4). The second purpose derives from the future argument: blessed the one who endures in the tribulation. Because, after these things, he will receive the crown of life that God has promised to those who love Him (1:12). The last purpose uses the past argument: He gave us birth with his true word so that we might become the first fruit amongst his all creations. This article analyses the second and the last purpose through a syntactical analysis.

STRATEGY FOR TEACHERS TO SUPPORT SELF-REGULATION FOR STUDENT LEARNING PROCESS IN POST-PANDEMIC LEARNING

Christian education aims to form students who have Christ-like qualities. This effort is a mission that Christian education wants to achieve. To develop these qualities, students need good self-regulation skills in learning. Self-regulation is the ability of students to direct their thoughts, feelings, and behavior to achieve learning goals. Students who have good self-regulation will achieve success in learning. However, since post-pandemic learning, students have had challenges adapting from online learning to face-to-face learning. This affects student self-regulation in learning. Therefore, Christian teachers, as shepherds, have a responsibility to help students experience increased self-regulation. In this study, researchers wanted to examine the strategies used by a teacher to support student self-regulation in the post-pandemic learning context. This study uses descriptive qualitative research methods with observation and interviews as data collection techniques. The data were then analyzed using data reduction, presentation, and conclusion. After examining more deeply, the researchers found that the teacher implemented several essential strategies in the context of post-pandemic learning and were proven to support students in experiencing increased self-regulation abilities in the learning process.

Keteguhan Iman Dalam Era Tantangan Dari Perspektif Teologis Kristen

Firmness in faith is a human way of facing difficulties or challenges. Firmness of faith in difficult times is a concept from the perspective of Christian theology which focuses on the perseverance of individuals or Christian communities to maintain faith in the teachings of Christ amidst changing times. In this context, remaining strong in the faith requires a deep knowledge of Biblical truth, a commitment to following Christ's teachings, and a willingness to face trials and challenges that may arise. Through prayer, Bible reading, fellowship with fellow believers, and active participation in church, every Christian can strengthen their faith. The importance of unshakable faith in the perspective of Christian theology lies in its role as a solid spiritual foundation amidst current changes and temptations. By maintaining a strong faith, Christians can strengthen their relationship with God, find peace and strength in their faith, and become influential witnesses in society. Witnessing the strength of faith also inspires and strengthens the faith of fellow Christians and builds a strong community in faith and love for Christ. Therefore, from the perspective of Christian theology, strengthening faith in difficult times is not just an individual's effort to maintain faith, but also being a witness to Christ in the midst of an ever-changing world.

Lutheran Theological Education to Christian Education in (South) Africa: A Decolonial Conversion in the African Church

It can be debated whether a Lutheran identity is still relevant in the midst of ecumenical development in (South) Africa, with special reference to theological education and Christian education. The Lutheran Church is a unique body within the ecumenical family as it contributes to work on the mission of God. Theological education and Christian education are educational centres which aim to promote social justice towards community development. These two educational centres are branches of the Lutheran Church. Taking into account the fact that theological education and Christian education were introduced by European and American missionaries with various church traditions in (South) Africa as part of community development, the purpose of this article is to discuss the impact of Lutheran theological education and Christian education, to demonstrate their contribution in the church, and call for their decolonisation and contextualisation.

Christian Higher Education at Secular Universities: A Multiple-Case Study of Christian Study Centers and Institutes for Catholic Thought

For over 50 years, a group of Christians has cultivated a movement to revitalize Christian education at secular universities. These leaders formed centers for Christian thought (CCT) to reengage the Christian faith with the intellectual life (and vice-versa) and work with students, staff, and faculty within American universities. At present, there are at least 41 CCT in the USA, but little empirical work has been done to explore this type of Christian education. In this paper, we used a collective case study of five established CCT to answer the following research question: What are the distinctive features of Christian study centers and institutes for Catholic thought, and what is the nature of Christian education they offer? Each center we studied exhibited characteristics unique to its institutional context and yet shared some key educational elements with other centers. In sum, CCT used hospitality and intellectual fellowship to engage the riches of the Christian intellectual tradition to satiate the human appetite to live an integrated life. The center staff believed that living the integrated life would strengthen the global church and thereby benefit the university and society. Although CCT are distinct from Christian colleges and universities, opportunities exist for mutual learning between them that could help perpetuate the Christian intellectual tradition. For example, CCT could benefit from the faith integration conversations happening on Christian campuses, who could, in turn, learn from the holistic approaches of CCT and benefit from hiring faculty who were involved with a center as graduate students.