Christian Religious Edducation

Pendidikan Kristiani Multikultural dengan pendekatan Shared Christian Praxis (SCP) dibuat dalam konteks Indonesia yang majemuk dan plural.  Pendidikan Kristiani Multikultural menjadi landasan teoritis dan suatu model untuk membentuk pribadi iman Kristen dan keterlibatan sosial pembaca dalam kehidupan masyarakat, dalam berbagai perspektif (lokal dan internasional) dan pengalaman-pengalaman multikultural.

This is a collection of articles on the theme of "Teaching Catholic Social Ethics and Civic Education." The authors  explore themes like Catholic identity and religious education; approaches in teaching CST, social justice, gender justice and civic education; case studies of teaching social
ethics, religious and moral education.

For any society, religion and morality represented the most
important elements that have provided a spiritual outline and a metaphysical
dimension designed for the concrete aspects of daily life.Every religion
proposes a moral that religious man assumes and attempts to achieve in its
entirety. Along with the development of society through the emergence of the
political ideologies and the civil law, were regulated by law some universally
recognized and indispensable aspects of morality, afterwards undertaken
through education and fined by the political authority. In post-modern society,
education holds a central place in the becoming of a nation. Beyond the
professional training and the minimal imposed deontological ethics, education
is deprived of the paideia training of the individual spirit. Religion, as a study
discipline that could compensate this lack of moral and spiritual, is subject to
certain attacks which aim it’s exclusion from school curricula. Detrimentally, it
is believed that religion, in its complexity, must be replaced by secular
morality, autonomous in relation to religion. The moral purpose is not only to
discipline the society, but helping people to perfect and deontological fulfill.
Keywords: education, humanism, post-modernity, person.

Regarding the spirituality of the young people in Romania, the last
century was the witness of sudden and radical changes in the way the Christian
values promoted by The Orthodox Church and the general principles of
Romanian sensibility are perceived. For an efficient illustration of the process,
our study presents the spiritual attitude of the inter-war generation (generation
‟27), marked by personalities as Nichifor Crainic, on one hand and Nae
Ionescu, on the other hand, followed by Mircea Eliade, Mircea Vulcănescu,
Petre Pandrea and the generation after 1989 or even after 2000, represented by
the syncretic religious tendencies, the humanist or agnostic tendencies, felt
more and more acute in the spiritual life of the young people.
Keywords: spirituality, young people, generation, Christianity, itinerary.

Dieser Beitrag erklärt, wie Lehrpersonen des konfessionell-kooperativen Religionsunterrichts aus Nordrhein-Westfalen die Religiosität ihrer SchülerInnen wahrnehmen und welche Rolle sie ihr angesichts des didaktischen Konzepts (authentische Sprechsituation, Standpunktfähigkeit, Perspektivenübernahme u.a.) zuschreiben. Als  Gründe für die Distanz der SchülerInnen gegenüber konfessionellen  Bezügen nennen diese u.a.: ausfallende religiöse Sozialisation, gemischt-konfessionelle bzw. gemischt-religiöse Elternhäuser, den Elternwillen, die Kinder religiös nicht zu vereinnahmen. Eine für den kokoRU notwendige konfessionelle Standpunktfähigkeit wird von den Lehrkräften nicht wahrgenommen, konfessionelles Bewusstsein sei für die SchülerInnen lebensweltlich irrelevant.

This contribution explains how teachers of cooperative religious  education (kokoRU) from North Rhine-Westphalia perceive the religiosity of their students and what role they ascribe to it in light of the didactic concept (authentic speaking situation, ability to take a stand, adopting perspectives, etc.). As reasons for  the  students’ distance from denominational references, they name, among other things, a lack of religious socialization, mixed-denominational or mixed-religious parental homes, and the parents’ desire not to monopolize their children with religion. The teachers do not perceive a confessional ability to take a stand that is necessary for kokoRU, a confessional consciousness is irrelevant for the students’ world of life.

A. M. D'angelo, Le parcours catéchétique de Luciano Meddi, en  H. Derroitte (dir), Les grandes signatures de la catéchèse. Du XXe siècle à nos jours. Tome 2, Lumen Vitae, Bruxelles 2014, 441-452.

Un  regard,  même  rapide,  sur  les  publications  les  plus  importantes  de Luciano  Meddi permet de  constater que l’auteur propose un aperçu panoramique des  problèmes  théoriques  et pratiques  de  la  catéchèse  contemporaine,  en  prenant position  sur les  questions  les  plus  fondamentales,  qu’on  discute  dans  le  cadre  de la réflexion théorique sur la nature de la catéchèse. A l’intérieur de cette réflexion, il  opte  nettement  pour  une  interprétation  de  la  catéchétique  comme  une  Science théorético-pratique,  dont l’élément théologique et l’élément de  sciences  humaines doivent être pensés en interaction continue.

Christian Education is all about rearing and bringing out of persons from the Christian point of view (Deuteronomy 4:9; 6:7-9 and 11:9). It is Christian nurturing.  It involves the impartation of moral and Christian religious knowledge. In one sense, Christian education means that process of teaching and learning the Christian content with a purpose of fostering or deepening the Christian faith and commitment of students.
The end time is characterized by the second coming of our lord and savior Jesus Christ. Though we may have a difference in opinions about the return of Jesus, as for me, I do personally believe that the return of Christ will inaugurate the millennium and that we (the elect) individuals will be present during the tribulation (Mathew 24:29-31), but be protected from its severity (Revelation 3:10). I believe Christ will remove the church after tribulation.

The following theological reflections are intended to aid in the continual improvement of educational systems for theistic educators, or those who seek to engage in their educational vocation from a theological perspective. Based mostly upon the western Christian religious tradition, the purpose of these theological reflections is to help develop a theology of education based on the educational system guidelines and further refine these theological claims in dialogue with this particular religious tradition. Readers from other faith traditions are encouraged to review the beliefs and practices of their own traditions for convergences or divergences with these reflections. The underlying framework for these guidelines asserts that there are at least three tiers that impact student learning and development: 1) Learners, 2) Courses-Instructors, and 3) the Educational Organization in part or as a whole. In order to improve the quality of education, we must work with each of these three tiers and a series of guidelines have therefore been developed for them. These theological reflections on the guidelines may be used for such endeavors as developing objectives for educational development interventions, conducting system-wide assessments, providing feedback to specific entities within the institution, et cetera. These reflections are intended to be used in conjunction with the other resources and reflections that have been developed for each tier.

Henning Wrogemann, the Chair for Mission Studies, Comparative Religion, and Ecumenics at the Protestant University Wuppertal/Bethel, Germany, in A Theology of Interreligious Relations proposes to move away from a cognitive interpretation of the theology of religion and focus on “the phenomena at issue in real interreligious relations” (347). Wrogemann problematizes the existing interreligious models as “purely rational interpretive approaches” (21) that fail to consider the implications of diverse lived realities. Therefore, Wrogemann begins the book with an “obituary” (14) of the traditional threefold typology exclusivism, inclusivism, and pluralism (chapters one and two) and lays out an interdisciplinary discourse spanning thirty-five chapters divided into six parts, where knowledge is assembled from identity theories, social science theories, and theological inquires to propose a theology of interreligious relations.

The following theological reflections are intended to aid in the continual improvement of educational systems for theistic educators, or those who seek to engage in their educational vocation from a theological perspective. Based mostly upon the western Christian religious tradition, the purpose of these theological reflections is to help develop a theology of education based on the educational system guidelines and further refine these theological claims in dialogue with this particular religious tradition. Readers from other faith traditions are encouraged to review the beliefs and practices of their own traditions for convergences or divergences with these reflections. The underlying framework for these guidelines asserts that there are at least three tiers that impact student learning and development: 1) Learners, 2) Courses-Instructors, and 3) the Educational Organization in part or as a whole. In order to improve the quality of education, we must work with each of these three tiers and a series of guidelines have therefore been developed for them. These theological reflections on the guidelines may be used for such endeavors as developing objectives for educational development interventions, conducting system-wide assessments, providing feedback to specific entities within the institution, et cetera. These reflections are intended to be used in conjunction with the other resources and reflections that have been developed for each tier.