Sunday School Teacher

Sunday Schools Conference in the Diocese of Gharbia, Boheira, and Fouadia, 1951 AD, 1667 AM, under the pastoral care of His Beatitude Anba Thomas.
Topics:
1) "Opening Speech" by Fr Louka Eskander (Diocese Deputy),
2) "Sunday School" by Fr Mikhail Saad (Alexandria),
3) "Educating Children" by Mr Nazir Gayed (Seminary),
4) "Religious Education at Home" by Fr Boulos Boulos (Damanhur),
5) "Ministry in the Village" by Fr Antonious Amin (Fayoum),
6) "Ministry of the Youth" by Fr Salib Suriel (Giza),
7) "Visitation" by Mr Wahib Atallah (Seminary),
8) "Recommendations by Conference Committees."

Dating the conference: It must be before 11 Sept 1951 because the title includes the Coptic year 1667. More likely it was held in the summer but before the departure (21 August) of Archdeacon Habib Girgis, who founded the Sunday Schools in Egypt in 1900. Otherwise, one of his close disciples would have spoken in tribute to him. The handwritten note (gift to Fr Mikhail Saad) is dated 2 Oct 1951.

Sekolah Minggu saat ini identik dengan kegiatan anak-anak di Gereja.
Mungkin masih sedikit orang yang mengetahui bahwa pada awal berdirinya, Sekolah Minggu benar-benar terpisah dari Gereja secara kelembagaan atau organisasi.
Kenapa demikian? Bagaimana sehingga Sekolah Minggu mejadi salah satu bagian terpenting yang terintegrasi dengan Gereja?

Adapun tujuan penulisan karya ilmiah ini, adalah: Untuk menjelaskan sejauh mana kreativitas guru sekolah minggu GKII Jemaat Long Bia Kecamatan Peso Kabupaten Bulungan Kalimantan Utara dalam meningkatkan kualitas pengajaran. Berdasarkan hasil penelitian maka penulis menyimpukan bahwa: Pertama, kreativitas guru berpengaruh positif terhadap kualitas pengajaran di sekolah Minggu GKII Long Bia. Kedua, secara simultan kreativitas guru mempunyai pengaruh yang signifikan terhadap kualitas pengajaran, sedangkan sisanya dipengaruhi oleh varian lain di luar model penelitian yang tidak termasuk dalam batasan penelitian ini.

Kata Kunci : Kreativitas, guru, kualitas, pengajaran, Bulungan

Melihat masalah yang terjadi dalam pengajaran di Sekolah Minggu sekarang ini. Di mana pengajar Sekolah Minggu cenderung mengajar satu arah, seringkali unsur kerygma dan didache tidak sampai pada anak dengan tepat. Kecenderungan dengan metode mengajar searah biasanya  hanya memasukan unsur kerygma saja. Untuk itu tujuan dari penulisan karya tulis ini adalah; agar unsur kerygma dan didache dapat sampai kepada anak dengan metode pengajaran dua arah, sehingga metode pengajaran dua arah ini dapat menjadi strategi untuk mengembangkan Sekolah Minggu.

Apart from linguistic competence broadly understood as social, system-ic, communication and pragmatic competence, attention should be paid especially to the cultural competence. In this state of mind, one can fully identify with the language and culture of the second language community and perceive in it. He or she feels the presence of a cultural and linguistic image of the world in a given language. When child is a bilingual and the family is very small, their dominant language is the family minority language. This happens when parents decide to use only that language at home. When children start school, or while at nursery, and spend more time outside their home, school language becomes a dominant language. This process can be reversed when the parents consciously work on fixing the child's first language. However, not everything depends on external factors and stimulation of parents. Apart from the individual predisposition of children and to be competent in both languages, the impacts on maintaining the first language rely on the children's neighborhood, their family and later members of the minority language community, as well as organizations dedicated to maintaining the ethnic culture of their members.

Why does the 21st century Black church have very little, if any, impact on improving the social, political, and economic situations for persons living in urban communities? What comprehensive and practical methods can the 21st century Black church employ in order to improve the lived realities for persons throughout urban communities? As a result of studying researched materials and making personal observations, it has become apparent that the 21st century Black church has very little impact, if any, on transforming the social, political, and economic situations existing for persons of African descent (Blacks/African Americans), unlike the 18th, 19th, and 20th century Black church, in the United States of America (Brice and Hardy, 2015). The aforementioned investigation makes clear that the Black church is experiencing the problem(s) with the Black church’s practice for creating new lived realities for persons of African descent (Blacks/African Americans) living in urban communities. A more in-depth investigation into the Black church’s problem of practice indicates the 21st-century Black church faces educational obstructions that interfere with the Black church fostering leaders of change for addressing the social, political, and economic situations throughout urban ​communities.

The world is full of conflicts of many kinds. The churches of the Nigerian Baptist Convention are not exempted as many of the churches are confronted with many of these conflicts. These conflicts have to be resolved. This paper identifies some of the types of conflicts common in the churches of the Nigerian Baptist Convention. The paper presents Sunday School as a mechanism to resolve these conflicts and prevent and deescalate them. These are done by giving a brief definition of Sunday School, tracing its history to its origin in the eighteenth century, and then explaining how Sunday School can be used as a conflict resolution mechanism. The paper concludes with some recommendations. Amongst these recommendations are: stakeholders in the church should pay more attention to Sunday School activities in order to use the activities to prevent, deescalate, and resolve conflicts consciously; church leaders should, as much as possible, live exemplary lives devoid of conflicts; and the society in general and governments, in particular, should explore how to adapt Sunday School in resolving conflicts.

Title translation: "A Tribute to Fr. Gawargious Mikhail (1930-2016)."
      I was privileged to have known Fr. Gawargious Mikhail (1930-2016) since the mid-1950s as my Sunday School teacher, youth leader, friend, role model, and mentor in engineering, spirituality, and Sunday School service. The ministry of Kamal Mikhail (his name before ordination) began in and around Alexandria circa 1950 and included work in rural areas. By the early 1960s, the centers he planted grew to 20-30 sites. One by one, they became established churches, some even fine basilicas, and he was the founder.
      In 1965, as the authorities took notice of Kamal’s Christian ministry, they transferred him from Alexandria to a small rural town (Kum Ombo) near Aswan, to impede his preaching of the Gospel. They kept transferring him so that he would not establish roots. But God always opened the doors of ministry for him.
      On 3 August 1975, H.H. Pope Shenouda III ordained Kamal Mikhail to serve at St. Mark Cathedral in Alexandria. This Alexandria ministry continued until his departure, with the exception of a period from 1980 to 1991, when he served once again at St. Mary & St. Joseph Church in Semoha, and when he came to Los Angeles to visit his children and seek medical treatment. In Los Angeles, he was a special blessing to many, including myself. His lifelong ministry is extended in the diaspora through many of his disciples around the world including his son, Hegumen John Mikhail, who serves at St. Justina Coptic Orthodox Church in Rancho Cucamonga, California.
      The history of Sunday Schools and church building in Alexandria and certain regions of Egypt from the 1950s to the present would not be complete without tracing the footsteps and accomplishments of this good and faithful servant of the Lord.