Spread Of Faith Research Articles

예수의 교육관 탐색 연구

Objectives The purpose of this study is to provide information for teachers to use when reflecting on their educational views by exploring Jesus and his educational views taught through personal relationships after sharing with his disciples for three years. Methods This study was done through a literature analysis method. First, After producing an initial analysis frame on Jesus' view of education through the analysis of previous studies, the Bible text was reviewed based on this to reveal the specific meaning of the intermediate topic and sub-topic of the analysis frame. Second, the intermediate topic and sub-topic of the revised analysis frame were confirmed as the final analysis frame after expert review, and based on this, the Bible text that recorded Jesus' teachings was carefully reviewed. Third, based on the analysis results with fianl analysis frame, I discussed the implications of Jesus' view of education. Results The view of Jesus' education revealed through analysis is as follows. The educational purpose of Jesus is the formation of faith, the growth of faith, and the spread of faith. The educational content of Jesus is the Jesus himself, the kingdom of God, and the role of the people of God's kingdom. The educational methods of Jesus are showing example, figures of speech, questioning, practice, use of circumstances, and level education. The characteristics of educational evaluation of Jesus are the use of criteria, feedback. The implications discussed from the results are as follows. From the educational purpose of Jesus, I derive implications for education for one life, expression of expectations for students, and the spread of self-educational view. From Jesus' educational content, I derive implications for expressing the teacher himself to the student, managing the class as a small society, and raising questions about what was taken for granted. From Jesus' educational methods, I derive implications for standing up once again, communicating in a language that students can understand, becoming aware of the student's real problems, and waiting for the best time. From Jesus' educational evaluation I derive implications for evaluating in principle, evaluating students' lives outside the classroom, parents' participation in education, and enduring unwanted educational results. Conclusions The conclusions reached through this study are as follows. Teachers in Korean schools already show some characteristics of Jesus' education. It would be very helpful if teachers could use Jesus as a role model and apply his education view collectively to themselves.

XIX. Yüzyılın Başından XX. Yüzyılın Başlarına Arap Coğrafyasında Mevlevihaneler

İslâm inancının muhtelif coğrafyalarda yayılmasıyla birlikte zamanla İslam toplumu içerisinde tasavvufî akımlar da ortaya çıkmaya başlamıştır. Bu tasavvufi akımlardan biri de Mevleviliktir. Mevlevilik, Mevlânâ Celâleddîn-i Rûmî'nin fikirleri ve öğretileri etrafında şekillenen ve Anadolu'da 13. yüzyılda ortaya çıkmış bir tarikattır. Mevleviliğin usul âdâb ve kaidelerinin belirlenmesi ve bir tarikat olarak teşkilatlanması ise büyük ölçüde Mevlânâ'nın oğlu Sultan Veled ile başlamıştır. Mevlevilik, ortaya çıkmasından sonra bilhassa Anadolu'da, Balkanlarda ve Arap coğrafyasında önemli ölçüde yayılmıştır. Söz konusu bölgelerde birçok Mevlevihane açılarak Mevlânâ'nın fikirleri, hayat felsefesi ve öğretilerinin yayılması ve kalıcı olması sağlanmıştır. Arap Coğrafyasında Mevlevihânelerin açılışında Mevlânâ Celâleddîn-i Rûmî'nin yedinci nesil torunlarından Afyonkarahisar Mevlevihanesi şeyhlerinden Semâî Mehmet Çelebi'nin önemli katkıları olmuştur. Onun XVI. yüzyılda, Irak, Suriye ve Mısır'a yaptığı seyahatler sonucunda muhtelif Mevlevihaneler açılmıştır. XVII. ve XVIII. yüzyıllarda da Arap coğrafyasında Mevlevihaneler açılmaya devam etmiştir. Bu süreçte, Bağdat, Kerkük, Musul, Şam, Şehrizor, Trablusşam, Halep, Hama, Humus, Kudüs, Lazkiye, Mekke, Medine ve Kahire gibi yerleşim yerlerinde Mevlevihaneler açılmıştır.

THE ALBANIAN EVANGELICAL CHURCH – A POWERFUL SYMBOL OF RESISTANCE IN THE TRANSMISSION OF KNOWLEDGE

It is a fact that Christianity is deeply rooted in the history of the Albanian nation, but, unfortunately, such a fact has opened the gate to endless discussions. This paper aims to highlight an important event in the history of Albania, which will influence the future history of this nation. During the nineteenth century, Protestants contributed significantly to the Albanian national issue through performing translations of several books of the Bible, at a time when books in Albanian language were very rare. Different foreign missionaries came to Albania to spread their religious views. They strongly influenced the opening of Albanian schools while Albanians, under Turkish rule, were forbidden to use their language, to learn to write, or read it. Gradually, the foreign missionaries were attended by Albanian intellectuals, who insist on the opening of the Albanian school and the education of Albanians in Albanian language. Interestingly, Protestantism was the only religious belief that supported Albanian writing and reading, while other religious beliefs exercised in Albania were the fiery opponents of every Albanian component. The Albanian language on one hand was opposed by the Greek Orthodox Church, on the other hand, by the Latin Catholic Church and above all, Ottoman rule opposed the teaching of the Albanian language in order to keep the Albanian people as subordinate as possible. It seems that Protestantism has emerged in all the countries where it has spread, supporting various national identities, but especially in Albania, it has played an important role in supporting the national identity of Albanians and the education of generations, especially of girls. The opening of the first Albanian girls' school in the city of Korça keeps the seal of the Protestant church and it has had a great impact in the future for the emancipation of Albanian society, of women and girls who are oppressed and printed in many directions. Sevasti Qiriazi, as a representative of the Protestant church in Korça, and the first teacher in Albania, will protect the school and try to support the spread of the Albanian language at all costs. Through the spread of faith in Albanian, the first Protestants in Albania conveyed not only knowledge, but also great human, moral, and educational values to people who were suffering, but eager for knowledge and development. The Protestant Albanian movement was actually an 'Albanian spiritual movement' with religious, educational, national and cultural values and purposes. For several decades, during the communist regime in Albania, a good part of the influence of protestants in the country was denied and all efforts were made to overshadow the influence of Protestantism towards education and emancipation of Albanians in this period. Today, after many years of shadow, Protestantism is again one of the religions that are practiced in Albania and numerous efforts are being made to discover many of the unknown elements of the positive influence that this belief had in educating Albanians over the years.

The Evolution of the Uniateism Doctrine in the Context of the Vatican's Eastern Policy at the End of the 19th and early 21st Centuries

The desire to overcome the split of Christianity in 1054, which laid the foundations for the formation of two religious systems - proclamation and Catholicism, initiated the signing of the Lyons (1274), the Ferraro-Florentine and Berestea Unions, which created a special model of the Church. Subsequently, such Churches felt the pressure of Romanization, which further strengthened the Orthodox persuasion of the desire of the Apostolic See to subordinate the Orthodox Church. The mutual alienation between the Catholics and the Orthodox was deepened in the eighteenth century, when the Congregation for the Spread of Faith by the special decree in 1729 banned "communication in sacris" (joint worship and participation in the Holy Sacraments). The doubts of the Catholics in the grace of the Orthodox churches had a reciprocal reaction from the patriarchs of Constantinople, Alexandria and Jerusalem, who in 1755 issued a joint statement calling them heretics all who were outside the Orthodox Church.

التربية الخاطئة له دور كبير في شكل موقف العنف

Commitment to say no to violance probably is consensus among people on the world. No one want to see blood-shed, butchering to women, chindren, and weak group (read: mustadh’afin). The Glorious hope of human actually is in line with all religion creeds. Neither religion nor sect of faith spread teachings except the values of peacefulness and anti violance. Budha teachs unpretentiousness, Christian gives lessons to somebody about love and pity, Confusius makes its followers practice wisdom, Islam advices Moslem to spread mercy for all of the world. However, religion which has the glorious values often appear to be evil face. Many good teaching in some religions were misinterpreted and in fact made as legitimation tools for extreme actions via distortive religious education. This article will focus on discussion about how is the relation between religious educational values and extreme actions among religion followers reflected ambiguous, inconsistent, and contradictive relation.

EVANGELICAL CHRISTIANS AND INDIRECT RESISTANCE TO RELIGIOUS PERSECUTION IN ETHIOPIA

Evangelical Christianity in Ethiopia shifted significantly during and immediately following the 1974 Ethiopian Revolution and the rule of the Derg. The evangelical church battled with a state openly hostile to religions through nonviolent approaches such as refusing to collaborate with its atheistic national projects, creating a counter‐culture community, and by discursively challenging its ideological legitimacy through protest‐oriented gospel songs. What was largely a rural phenomenon became urban, and a process of “nationalization” occurred as the evangelical faith spread to parts of Ethiopia outside its traditional southern mission base. Significantly, the revolution created the opportunity for evangelical Christianity to undergo a process of indigenization.

Die Verwandtschaft von Philosophie und Religion Erinnerung an ein verdrängtes Sachproblem

This essay calls to mind the suppressed problem of the systematic and epistemic relationship between philosophy and religion. This substantive issue has been suppressed by reductionist views of thinking which followed in the wake of positivism and historicism. Just as the sleep of reason brings forth monsters and demons, so the reductionist tendencies of thinking unleash the polytheism of the values of (Max Weber). Our present age is helplessly at the mercy of these tendencies because it has given in to the temptation of replacing the ambitious concept of reason with the concept of the positive sciences which are supposedly easier to handle and can more successfully fulfil the promise of assured results. Such a dialectic of enlightenment can be conceived as a dialectic of secularisation, in the course of which neither reason nor religion remain what they are according to their own genuine conception. Consequently, the pathologies of reason and the pathologies of faith spread ever more rapidly, because they enhance one another in the context of the failed secularisation of modernity. A form of reason that is no longer in touch with the problems of human life is a pathological and reductionist form of reason. Strategies of compensation, however, which celebrate the totally other of reason in a pseudo-religious jargon, possibly even presenting it as the real, the deeper form of philosophy, are no less pathological. In contrast to such tendencies, this essay is intended to serve as a reminder of the insight that philosophy as the science of truth only explicates itself by explicating (monotheistic) religion, and only explicates religion by explicating the character of (philosophical) truth.