共查询到20条相似文献，搜索用时 62 毫秒
1.
Kevin E. Lawson 《Religious education (Chicago, Ill.)》2013,108(4):437-453
Abstract This article addresses three periods of evangelical Christian education development in the twentieth century. The early part of the century was a time of loss of influence and marginalization within the broader religious education movement. The middle part of the century saw an explosion of parachurch educational ministry efforts to assist the evangelical movement and renewed efforts to develop professional organizations and curricular resources for the church. The last part of the century has seen a growth of influence of evangelical educational writers, publishers, schools, and megachurches on the shape of Christian education today. Current assessment, hopes for the future, and gifts to the broader religious education community are reviewed. 相似文献
2.
P. Jesse Rine 《Christian Higher Education》2019,18(1-2):16-23
In recent years, concerns regarding runaway college tuition and student loan debt have risen to the forefront of the public consciousness, undermining confidence in the value of a college degree. Ironically, the very issue that is now causing such alarm—high tuition—has been a signature feature of the financial model intentionally employed by the vast majority of smaller private colleges and universities in the United States, including members of the Council for Christian Colleges & Universities (CCCU). In the “high-price–high-aid” model, postsecondary institutions mark up their “sticker price” (meaning the publicized cost of attending per year) and then offset the tuition hike with sizable discounts that take the form of institutional grants marketed as scholarships. This article examines the institutional benefits and unintended consequences of tuition discounting, giving special attention to effects within the evangelical Christian segment of the private sector of American higher education. The article concludes by offering a set of principles for reforming tuition pricing and financial aid practices at Christian colleges and universities. 相似文献
3.
Jennifer L. Carter 《Christian Higher Education》2019,18(3):154-176
Of the 900 religiously affiliated colleges and universities in the United States, a sizable portion (approximately 118) are members of the Council for Christian Colleges &; Universities (CCCU). As members of the CCCU, these institutions have a shared commitment to the academic and spiritual development of their students. However, relatively few studies have included data sets with multi-institutional types and longitudinal data. The purpose of this two-part study was to examine the patterns and predictors of religious struggle among traditional undergraduate students attending evangelical institutions compared to those at three other types of institutions. This article addresses the following question: How does the level of religious struggle change between the freshmen and junior years among college students attending evangelical institutions? A quantitative design using the 2004 and 2007 College Student Beliefs and Values Survey (CSBV)—which was last administered in 2007—with responses from 14,527 students attending evangelical, Catholic, other religious, and nonsectarian institutions was employed. Results indicate that significant differences in the levels and patterns of religious struggle exist between evangelical institutions and other types of institutions. Longitudinal measures revealed that students from evangelical institutions experience higher levels of religious struggle compared to their peers at other types of institutions at the end of their junior year. This article is the first in a two-part series and focuses on the patterns of religious struggle among students attending evangelical institutions. 相似文献
4.
5.
Leanne Dzubinski 《Christian Higher Education》2018,17(3):123-138
An increasing number of published studies have drawn attention to gender disparities in various dimensions of Christian higher education. Although the majority of students on the campuses of member institutions of the Council for Christian Colleges & Universities (CCCU) are women, and the percentage of women holding faculty and administrative roles has increased, the male-normed environment of the academy continues to be evident in various ways, particularly in these Christian institutions. At the same time, higher education—and doctoral education in particular—is an important pathway to prepare future leaders and professors for Christian organizations. One potential way to begin to shift toward a more welcoming climate that benefits both men and women on CCCU campuses is to “foreground,” or make central, women's issues and concerns as part of regular classroom teaching. Such foregrounding can help counter the historic tendency to treat men's experience and concerns as normative for the human race. In the discipline of missiology, women make up the bulk of the practitioners yet are underrepresented as scholars, making it a pertinent field to challenge the neglect of women's voices and concerns in the academy. This article describes how a missiology classroom has been used to create a climate where women have opportunities to be central and where women's perspectives are treated as equally important as men's perspectives. To do this, I used three key practices: intentionally addressing gendered topics in mixed classes, offering selected single-sex education opportunities for women, and focusing on gender-related topics for research and publication. Using the discipline of missiology as a case study in relation to the importance of giving women's contributions to the field both recognition and voice may also offer transferable insights for doctoral faculty in other disciplines. 相似文献
6.
Matthew Victor Schertz 《Gender and education》2009,21(3):309-320
This paper presents a theoretical analysis of selected passages from The Mother's Magazine, one of the first periodicals for women published in the USA. Of particular interest are selections that highlight desirable maternal characteristics and those that described the intended pedagogical experiences within the domestic sphere. The layout, overarching themes and content of specific articles provide a gateway to discern contributors' attempts at moral regulation. The authors facilitated a character education initiative to ensure that both mother and child would be dutiful and thoughtful Christian citizens. There is also a focus to secure the proliferation of industrious, gendered subjects. It could be argued that the periodical marks the transition from a Calvinist to a Lockean conception of childhood. More accurately, the magazine utilises modern methods of childrearing while still adhering to an evangelical ideology that both reinforces traditional power structures and redefines the role of mother for the emerging nuclear family. 相似文献
7.
《Journal of moral education》2012,41(4):266-273
Abstract Moral Education theory commonly attacks religion‐based morality as authoritarian and wants to divorce ME from RE. Three significant Christian documents, the Fourth R (the Durham Report on RE), Teaching Christian Ethics and The Child in the Church are used to support the claims that the relationship between Christianity and Ethics is more subtle, and that Christians can help young people consider issues in moral education in a balanced way and thus arrive at their own conclusions. A study of Christianity has significant contributions to make to moral education. 相似文献
8.
9.
From Autonomy to Divinity: The Cultural Socialization of Moral Reasoning in an Evangelical Christian Community 
下载免费PDF全文
下载免费PDF全文 Allison DiBianca Fasoli 《Child development》2018,89(5):1657-1673
This study examined moral reasoning in parent–child conversations within a U.S. evangelical Christian community. The goal was to identify social‐communicative processes that may promote the development of Divinity in children's moral reasoning. Sixteen parent–child dyads (6–9 years old) discussed hypothetical moral vignettes about failures to help peers in need. Analyses revealed that Divinity typically co‐occurred with Autonomy in these conversations and that such co‐occurrences typically happened through three distinct social‐communicative processes, labeled “align,” “scaffold,” and “counter.” Findings are used to explain the shifting priority of Autonomy and Divinity over the life course among members of evangelical Christian faiths that previous research has documented. More broadly, findings highlight socialization processes through which children can rationalize their developing moral outlooks in culturally distinct ways. 相似文献
10.
Alastair Pennycook Sophie Coutand-Marin 《Discourse: Studies in the Cultural Politics of Education》2003,24(3):337-353
Surveying the massive current project of teaching English as a missionary language, this article raises concerns about the scale and cultural politics of this work, as well as issues of trust and disclosure, and the implicit support it provides for furthering the global spread of English. We discuss various responses to this work, from the Christian evangelical and Christian service positions, to the liberal agnostic, secular humanistic and critical pedagogical. Unless we engage in debate over the various moral projects tied up with English language teaching, we argue, educators will be unable to establish the grounds for our choices between missionary, liberal or critical projects. 相似文献
11.
Jarosław Horowski 《British Journal of Religious Education》2020,42(4):447-458
ABSTRACT This article explores the implications for Christian religious education of the theory of moral virtues formulated by Thomas Aquinas and developed by the contemporary Neo-Thomists. The analysis is divided into two parts. The first part introduces Thomistic virtue theory and presents cardinal virtues crucial for Thomistic ethics: prudence, justice, temperance and fortitude, as the reference points for moral education. This part also includes analysis of the relationship between cardinal and theological virtues, leading to the conclusion that Christian religious education also requires the development of theological virtues. The second part explores, through Thomistic theory, what factors condition the development of a person’s moral character (i.e. his/her moral virtues) and what those factors mean for supporting moral education within Christian religious education, initially within the context of Polish schooling. Particular attention is given to three issues: introducing the concept of responsibility for community members, introducing knowledge of moral virtues, and building a relationship with God. 相似文献
12.
Jonny Scaramanga 《课程研究杂志》2018,50(3):333-351
President Donald Trump has promised an expansion of voucher programs for private schools in the United States. Private Christian schools are likely beneficiaries of such an expansion, but little research has been conducted about the curricula they use or their suitability for public funds. This article describes and critiques the depiction of race in Accelerated Christian Education, a curriculum used in some voucher-funded schools in the United States, as well as in private schools in 140 countries. It employs content analysis and qualitative documentary analysis of the curriculum workbooks, and builds on Christian Smith and Michael Emerson’s theoretical framework of white evangelicals’ ‘cultural toolkit’ to explain the ideas about race in the curriculum. The paper finds that in addition to some overt racism, the system promulgates a worldview which does not have the capacity to recognize or oppose systemic injustice. It is argued that such a curriculum is not a suitable recipient of federal funding. 相似文献
13.
《Journal of moral education》2012,41(4):533-551
A brief review of the social and educational context of Hong Kong shows that the publication of the General guidelines on moral education in schools in 1981, by the Hong Kong Education Department, marked a milestone in the development of moral education. The Guidelines explicitly asserted moral education as one function of schooling, whilst also formally recognizing the home and the community as two main influences. This paper narrates how three moral sources of influence – namely Confucian‐parental, Christian‐religious and liberal‐civic – have shaped the development of moral education in Hong Kong from 1973 to 2003. It then examines in more detail: parental influence at home – the Confucian moral source in Chinese family; schooling influenced by religious sources – taking Christian schools as an example; and the Independent Commission Against Corruption as an official agency for moral education – a liberal source calling for civic morality. In conclusion, the post‐colonial emergence of nationalistic influence in the recently constituted Chinese Special Administrative Region, advocating national identity as the new core value, is traced and the implications for future moral education in Hong Kong are considered. 相似文献
14.
The purpose of this research was to better understand the variety of student and faculty global learning and development programs by member institutions of the Council for Christian Colleges & Universities (CCCU), and what motivated the creation of these types of programs. Although various forms of global engagement programming were examined, the scope of the study primarily focused on mutually beneficial long-term programs that had been designed to reduce poverty, alleviate social problems, and promote other forms of social progress. Data were collected over a seven-month period in 2014 from interviews with 19 faculty and global learning and development leaders who represented 13 CCCU member institutions. The findings documented a wide variety of CCCU-sponsored global programs and partnerships, the motives and faith foundations for these global initiatives, and various levels of institutional support for global programming. 相似文献
15.
16.
John C. Scott 《History of education》2013,42(1):41-59
Chautauqua (1874‐present) was founded in western New York state, USA. It developed into a centre for education, religion, arts and recreation. Examined here is the philosophy of its programmes: liberal education for adults, regardless of background. The backdrop for Chautauqua was the US tradition of popular self‐improvement; local clienteles were already eager to improve themselves. Cofounders John H. Vincent and Lewis Miller upheld the liberal education philosophy of the day, but with an evangelical Protestant Christian purpose behind it. During the Chautauqua movement of the later nineteenth and early twentieth centuries, its radical innovations spread internationally. Vincent’s Chautauqua Literary and Scientific Circle (CLSC) was the first major correspondence school in the USA. William Rainey Harper, founding president of the University of Chicago, incorporated the key Chautauquan ideas of summer sessions, correspondence study, extension courses and university press in his master plan (1892). George E. Vincent led Chautauqua Institution (1907‐1915), yet his vision of liberal education emphasized current events and social issues—setting the tone through the rest of the twentieth century up to today. Ironically, the movement was both international and local; democratic, but white and middle‐class; feminine, though liberal education was a male pursuit; and celebrated scholars lectured, yet the academic programmes were considered superficial. 相似文献
17.
While an overwhelming majority of people in the USA support some form of school-based sexual education, the specific content and context for that instruction varies widely, making it difficult to assess support for particular types of programmes. This is particularly the case for evangelical Christians, about whom there is a lack of scholarly consensus concerning support for sexual education. This paper addresses this gap, and examines the assumption that evangelical Christians uniformly support abstinence-only sexual education, using qualitative analysis among a group of evangelical Christians in a medium-sized Texas city. Respondents were asked during interviews to identify the types of sex education-related content they support, and where and how they believe these messages should be taught. Respondents were also asked to identify their rationales for supporting (or opposing) certain elements of sexual education. Interviews revealed a group of evangelical Christian parents who verbalised their explicit opposition to abstinence-based sex education in schools, lamenting the sex-negative messages they believe to be associated with it. It additionally became apparent that these parents believe that their opposition to abstinence-based sexual education aligns with a silent majority of evangelical Christians. 相似文献
18.
Professors from across the academic disciplines at Council for Christian College & Universities (CCCU) institutions have traditionally excelled in their teaching. In recent years, CCCU faculty have also increasingly been expected to conduct research and to publish scholarly work. As CCCU institutions expand research and scholarship expectations for faculty, we must also provide the requisite support for professors to be effective in this work. In this article, we highlight institutional practices to encourage, support, and celebrate scholarly writing and research by faculty. Drawing upon findings from Zuidema's 2016 survey of CCCU chief academic officers, we offer benchmark practices for communicating expectations, offering tangible supports and resources, augmenting accountability measures with formative feedback, and recognizing and celebrating scholarship. Against this backdrop, we highlight practical, affordable strategies used at Point Loma Nazarene University (PLNU) in California and Dordt College in Iowa, two CCCU institutions that have increased expectations for scholarship in recent years. Through these illustrations, we aim to inspire new and creative strategies for supporting scholarship by showing how these practices are an outgrowth of a developmental philosophy of leadership that seeks to invest in the core resource of CCCU institutions: the faculty. 相似文献
19.
André P. Grace 《International Journal of Lifelong Education》2016,35(1):51-73
Political, cultural and social fallout following the introduction of the anti-homosexuality bill in Uganda in 2009 intensified fabrication of an anti-gay public pedagogy of negation and nemesis that fuelled the passage of the Anti-Homosexuality Act, 2014. The Government of Uganda, conventional Anglicanism and US evangelical Christianity were all implicated in developing this homophobic public pedagogy. This article provides an extensive account of what transpired to result in prohibition of lifelong learning focused on Ugandan sexual minorities. In the face of this prohibition, the article calls for lifelong learning as critical action constructed as strategic public counter-pedagogy aimed at recognizing and accommodating sexual minorities in the face of homophobia. This critically progressive counter-pedagogy would include a pragmatic turn to comprehensive health education as a starting point for inclusive, holistic learning. The article also considers the important role that media could play in this work. It explores contemporary realities of advancing and deploying lifelong learning as critical action in Uganda, examining the current dire state of education in the nation. It concludes by considering the status of Uganda’s tenacious quest to entrench gay apartheid amid what is now a growing trend toward global gay inclusion. 相似文献
20.
Jeffrey Michael Horner 《Religious education (Chicago, Ill.)》2017,112(2):96-109
James Estep's integration of Vygotsky's work on the Zone of Proximal Development into Christian education and pedagogy falls short of a distinctly evangelical form of integration. Using Ken Badley's schemata of Integration of Faith and Learning, this article distinguishes Estep's “paradigmatic” integration from a more thoroughgoing “perspectival” integration. Perspectival integration best displays the connections between Vygotsky's Zone of Proximal Development and evangelical thinking by using the divine accommodation of John Calvin, as described in the work of Arnold Huijgen. 相似文献