Christian Education

In 1985, Abilene Christian University was rocked by a controversy over the alleged teaching of evolution by two biology professors. The two-year conflict was an existential crisis for the university, which relied on students and donations from many of the rural Texas Churches of Christ most opposed to evolutionary theory.

A review of hundreds of letters, internal memos and other materials – as well as interviews with students, faculty, administrators and board members from the era – allows historians for the first time to assess the accuracy both of the allegations themselves and of the university’s blanket denial of them.

This paper highlights Christian principles of spirituality that offer solutions to a notable problem in education today—the lack of heart involvement, the lack of spirituality. The discussion is framed in an ethics of universal being, which says we are “humans in relation” committed to life and human dignity, and in the Judeo-Christian ethics of agape, or others-centered care. Jesus as mentor-teacher taught from his heart to others’ hearts. His character demonstrated personal integrity, humility, and courage. In his role as mentor- teacher, he demonstrated and taught care for others, he built community, and he developed others’ potential. Christian schools seek to teach from the ethical standpoint of Jesus Christ, but few countries promote the teachings of Jesus in their public schools. Hungary is an example of a nation currently seeking to promote Christian ethics in its public education system. Christian spirituality as demonstrated in the life and teachings of Jesus Christ can become a spiritual basis for educators who realize that simply making education available to all is not sufficient. Through examples of Jesus as mentor-teacher and of Hungary’s return to Christian ethics, this paper adds a Christian perspective to the panel’s discussion of spirituality in schooling and provides principles for improving the quality of education for all.

The transition from severe disciplinary measures (such as kneeling, beating and other types of corporal punishment) to children’s rights was neither short nor smooth. The A. retraces this transition in Slovenia from 1870 – when corporal punishment was, at least officially, banned by legislation on school punishment – to the first decades of the 20th century. Even though punishment actually continued to be experienced on a daily basis by young people, a new attitude begun to spread at the end of the 19th century, in liberal pedagogical journals as well as Catholic ones, which manifested a growing criticism of beatings at school, advising teachers to be careful when handing out punishment, the unacceptability of kneeling in religion classes, and support for teachers who educated through the strength of their personalities, guided by love for children and based on Christ’s teachings.

Pendidikan monomath telah menciptakan manusia seperti robot yang hanya mendidik manusia dengan satu cara. Pendidikan model seperti ini menekankan pada satu topik yang akan di dalaminya. Orang tersebut dapat saja ahli dibidang yang didalami tetapi jauh lebih bahaya ketika orang tersebut tidak memahami cara kerja di bidang yang lain.
Dalam era digital atau robotik yang monomath, maka manusia tidak dapat mengikuti pola yang demikian. Masa depan manusia tergantung pada manusia yang kreatif, inovatif dalam berbagai bidang yang disebut sebagai polymath.

Virtually all churches aim to invest meaningfully in the faith development of the younger generations who have been entrusted into their care. Some churches have a longstanding track record of faithfulness in living out this commitment. Some lose sight of this priority over time and allow their intentionality to fade. This book makes a distinctive contribution to our understanding of children’s, youth, and young adult ministries by appropriating Erik Erikson’s concept of generativity (“the interest in establishing and guiding the next generation”) as a way of exploring congregational life. Eleven accomplished authors representing five different countries provide diverse theological and cultural perspectives on key aspects of what it means for churches to invest intentionally in the faith development of the members of emerging generations. Their chapters challenge us to think about the intergenerational dynamics of our churches, the crucial partnership between church and parents, and what it means to involve young people meaningfully in the life of the church. The intriguing topics explored by this group of authors—and the diverse contexts from which they write—promise to broaden and enrich our thinking about caring for children, youth, and young adults as a vital responsibility shared by the entire congregation.

https://wipfandstock.com/the-generative-church.html

Abstrak: Tulisan ini bertujuan untuk membahas pemerintahan Allah meyakini dan otoritas umat-Nya dalam menjawab tantangan kekinian, khususnya dalam menghadapi Masyarakat Ekonomi ASEAN. Pemerintahan Allah dan otoritas umat-Nya seringkali dipahami oleh gereja injili sebagai pemerintahan dan otoritas rohani semata, sehingga mengalami hambatan dan ketidakmampuan merelevansikan ajaran tersebut dalam tantangan kekinian. Oleh karena itulah, tulisan ini kembali melihat Allah sebagai pribadi yang berdaulat dan menyatakan pemerintahan-Nya yang menempatkan orang percaya berada dalam bagian pemerintahan-Nya untuk terlibat aktif dalam tanggung jawab di dunia sebagai representasi Allah, dan khususnya dalam konteks globalisasi ini, umat Allah menerima otoritas sebagai " globalizer " .

Цель предлагаемой статьи – дать общую характеристику отношению к ораторскому искусству, которое сложилось в элитарной культуре Средних веков. Автор показывает, что данное отношение было далеко не однозначным, и вскрывает причины этой сложности. Он утверждает, что помимо радикального отвержения риторики (более декларируемого в теории, чем осуществляемого на практике) исследуемая
культура имела опыт её христианской адаптации, суть которой, равно как и мотивы отказа от красноречия, описывается в работе.

This paper reports on a framework of thinking, memory and learning that emerged from a qualitative research study into the nature of learning for individuals with autism. The framework is useful for professional development of teachers regarding the learning characteristics of neurodiverse students with autism spectrum disorder. The paper provides a review of the neuroscience and memory-in-autism literature and introduces the Learning Ladder, a new evidence-based model that facilitates explanation of the learning characteristics of neurodiverse learners and serves as a guide for pedagogical decision-making. The application of the framework for teaching and learning within the context of Christian education is considered.

This paper proposes that denominational conflict arises out of underlying conflicts of worldview. Just as the four gospels each view Christ from a different perspective, so people and the religious organizations they create and/or join approach religious life through diverse perceptions or constructions of reality. McWhinney has developed a typology of worldviews which are found implicitly in the gospels and exist in society at large. These reality-types help explain differences within and among denominations, as well as the conflicts which often arise out of those differences.

The article explores the impact of distant learning and digital technologies on the educational process in theological education institutions, as well as on religious and educational practices at religious organizations in the context of the quarantine restrictions of the COVID-19 pandemic in Kazakhstan. The research methodology consisted of semi-structed interviews with organizers and participants of distant learning, clergy, focus group method, and the analysis of digital resources. The study included religious educational institutions representing Islam, Orthodoxy, Catholicism, as well as their religious education for believers. The authors conclude that the pandemic has accelerated the process of digitalization of religion in Kazakhstan, as well as the sphere of religious education. Based on Heidi Campbell’s religious-social shaping approach to technology, the authors claim that the reflection of the experience gained in distance learning by its participants expresses the process of coordinating the application of media technologies to religious education in order to legitimize their use in the Kazakhstani context. The research data reveals an ambiguous and mainly negative attitude toward distance learning among respondents which lead to the spreading of the discourse about the difficulties and limits of using new technologies for religious education with its traditional pedagogy, teaching methods and type of religious authority. The experience of education practices in a distance format illustrated by the case study of the course “Reading the Qur`an” also revealed the limits of its application, since believers are looking not only for religious knowledge, but also psychological support and spiritual guidance.
В статье рассматривается влияние дистанционного формата обучения и цифровых технологий на образовательный процесс в духовных учебных заведениях, а также на религиозно-просветительские практики при религиозных организациях в контексте карантинных ограничений пандемии коронавируса в Казахстане. Методологическую основу исследования составили метод полуструктурированных интервью с организаторами и участниками обучения, священнослужителями, метод фокус-группы и анализ цифровых ресурсов. Исследованием были охвачены духовные учебные заведения, представляющие ислам, православие, католичество, а также курсы по религиозному просвещению. Авторы показывают, что пандемия ускорила процесс цифровизации религии в Казахстане и вовлекла в этот процесс сферу религиозного образования и просвещения. Авторы, основываясь на подходе религиозно-социального формирования технологии Х. Кэмпбелл при анализе данных, аргументируют, что рефлексия полученного опыта дистанционного обучения и просвещения ее участниками выражает процесс согласования применения информационно-коммуникативных технологий к религиозному образованию и просветительским практикам для легитимизации их использования в казахстанском контексте. Среди опрошенных организаторов и участников образовательного процесса доминирует неоднозначное и, в основном, негативное отношение к данному формату обучения, что нашло отражение в распространении не столько высказываний о позитивных моментах, сколько дискурса о трудностях обучения и границах применения новых технологий, что обусловлено спецификой религиозного образования, основанного на сложившейся веками педагогике, структуре и методах обучения, типе религиозного авторитета. Опыт просветительских практик в дистанционном формате, показанный на кейсе курса «чтение Корана», также выявил границы его применения, так как верующие ищут не только религиозных знаний, но и психологической поддержки и духовного наставничества.
Ключевые слова: религиозное образование, коронавирус, медиатизация, цифровизация, дистанционное обучение, новые технологии.

В статье на примере сенаторской семьи Цейониев Руфиев рассматриваются нормы воспитания, принятые у язычников и христиан. Автор приходит к выводу, что воспитательные практики не противоречили друг другу, сосуществуя даже в пределах одной семьи. Позднеримская языческая воспитательная парадигма (благородное происхождение, религиозность, нравственные добродетели, умеренность в бытовых привычках, образованность и прохождение cursus honorum) сохраняла свое значение. Христианские интеллектуалы лишь дополнили ее новыми требованиями, такими как необходимость аскетизма в повседневной жизни и постоянного приобщения как к умственной, так и физической деятельности. Отдельно наставники, в частности Иероним, оговаривали, что христианским девам не стоит принимать участия в общественной жизни. Изменился и корпус текстов, на основании которых христиане получали образование. Классических языческих авторов заменили произведения христианских апологетов и каноническая литература. Сенаторские семьи не всегда следовали этому воспитательному идеалу в повседневной жизни. Иногда аристократы не оставляли светской карьеры или обращались к переводу и комментированию языческих авторов начала империи. Такая ситуация была возможна, поскольку многие проповедники сами были воспитаны в рамках языческой традиции. Эта же причина позволяла христианским и языческим идеалам воспитания некоторое время сосуществовать в пределах одной семьи, не противореча друг другу. Однако постепенно языческие идеалы воспитания растворялись в набирающей силу христианской традиции.

As an “icon” in mainstream popular culture, Lady Gaga has imbued a new standard of super stardom as a performance artist and transformative fashionista in today’s generation and thus challenged orthodoxy. Her interpretation and expression of Christianity, in particular, places the iconic goddess under the critical spotlight of the religious community. Born a Roman Catholic, Lady Gaga experienced a series of life-changing events that has brought her to integrate risky biblical references into her lyrics. Her music is only one perspective, however, upon which this can be analyzed: her fashion, often unpredictable yet impressive, is equally influenced by her religious roots and ideas. The art of Lady Gaga’s music and fashion brings together new meaning both insightful and controversial to the Christian body, which elicits a response to examine and criticize the superstar’s interpretive messages. As a result, subjective interpretations of those references lie at the heart of Christian argument as well as Lady Gaga’s.

https://prezi.com/view/S73QjOYZBf6CdiQpqO1x Láskavosť ako emocionálna angažovanosť je v Preventívnom systéme dona Bosca neustále osvietená a očisťovaná rozumom a vierou. Nie je to sentimentálna slabosť, alebo precitlivelosť. Metodologický kontext láskavého vzťahu je intenzívna pritomnosť vychovávateľa v živote mladého človeka. Je taktiež chápaná ako asistencia - pedagogická kategória, ktorá zahŕňa priateľské a bratské aktivity, ktoré vychádzajú z apoštolskej lásky vychovávateľa, s cieľom uľahčiť a podnietiť u mladých ľudí: dobrý život tu a teraz, odovzdanie zručností a prípravu na budúce povolanie.

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.

Although prayer is a central spiritual discipline for Christians, few contemporary scholarly discussions have ventured into exploring the role of prayer in college teaching. This paper extends the conversation by proposing a model of prayerful teaching. Practical suggestions are offered by which an educator might apply the concepts.

La presentazione offre sommariamente il concetto dell'amorevolezza e dell'assistenza nel pensiero di don Bosco e presenta un'attualizzazione del assistenza salesiana elaborata da Herbert Franta da un punto di vista psicologico. Letture di riferimento:
PIETRO BRAIDO, Prevenire non reprimere. Il sistema educativo di don Bosco, LAS, Roma 2006, pp. 288-304;
HERBERT FRANTA, Assistenza come presenza attiva dell’educatore, in JUAN VECCHI - JOSÉ MANUEL PRELLEZO (Eds.), Progetto educativo pastorale. Elementi modulari, LAS, Roma 1984, pp. 206-218.
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La presentazione in prezi: https://prezi.com/p1k87usmqng8/?utm_campaign=share&utm_medium=copy

Background: The mathematical idea of Jesus Christ is ­ ~ ≤ X ≤ ~ and X = Y. Other mathematical ideas are the Cartesian coordinate system, n⁰ = 1 and ~, and n⁰ = 1 (X for the Lord ‘s day) and n ^n + 2 (Y for human’s day). Mathematically, it is scholarly that Christ came from heaven to earth and the dead people, and then came back to heaven through the earth. The gospel does not introduce a new Lord. There is no other Lord in Christianity, except Christ. The mathematical idea of - ~ ≤ X1 < ~ and X1 = Y1 is for Satan and the false prophet.
Objectives: To show mathematically that Jesus Christ is Lord and journey of Jesus Christ from heaven to earth and the world of the dead, then returned to heaven through this world. This journey is scholarly.
Methods: The n⁰ (X) and 10 ^2+n is mathematical ideas of days in God and human. The n⁰ = 1 and ~ in which -~≤ n ≤ ~ is for mathematical idea for one God. The ­ ~ ≤ X ≤ ~ and X = Y is mathematical idea for the spiritual journey of Jesus Christ. For the false prophet and Satan are - ~ ≤ X1 < ~ and X1 = Y1, and Cartesian coordinate systems were described.  Searched verses in the Bible manually and via the internet. Keywords included such as Christ, and the false prophet. 
Results: God in the Old Testament is the same as God in the New Testament. In mathematics, God is the same as one and ~. Mathematics can show who is God. Christ is the same as God. There is no other Christ. God became man in Jesus Christ to preach the gospel to humans. He went to the earth of the dead to preach the gospel 3 days, returned to the earth, and then to the heaven. This is the spiritual journey. Emmanuel is God with us.  A Christian could catch up into paradise as Paul’s vision. It was from the earth. It was not from heaven. It is different with Jesus Christ’s journey. Paul’s vision shows that the man catch up from the world to heaven, returned to the earth and died. He needed to wait the advent of Christ to rise up him from the death. Christ is eternal forever. The man in Paul’s vision still needs to be rise by Christ on the day of the Lord. The - ~ ≤ X ≤ ~ and X = Y fills Quadrant 1, Quadrant 2, Quadrant 3, and Quadrant 4 in the Cartesian coordinate system. Mathematical idea of -~ ≤ X=Y ≤ ~ is first the evidence as spiritual journey of Jesus Christ as the Father, Son, and the Spirit. The Cartesian coordinate system is the second evidence of the journey. Another evidence in mathematical idea, the third evidence, of the Father, Son and the Spirit is n⁰ = 1, ~. For example, if n is 1, 2, 3, the result is 1⁰ = 2⁰ = 3⁰ = 1. It shows that the Father, the Son, and the Spirit is one. The forth evidence is day in the Lord and day in human. Its mathematical idea is n⁰ = 1 (the Lord’s day) and n^n+2 (human’s day). Satan was from heaven and was thrown into the earth. It was not a spiritual journey. Satan, his angels and the false prophet have been thrown into the hell.  The mathematical model of the false prophet is - ~ ≤ X1 < ~ and X1 = Y1.
Conclusions: Jesus Christ is the Lord and scholarly. There is only one Lord Jesus Christ. The ­ ~ ≤ X ≤ ~ and X = Y shows that Jesus Christ is the Lord. Ten mathematical ideas or evidences can demonstrate the relationship between God, Jesus Christ, and the Spirit. This relationship also shows the Spiritual Journey of Jesus Christ. These include n⁰ = 1and~ , n0⁰ (X) and n^2+n, -~ ≤ X=Y ≤ ~, and the Cartesian coordinate systems. The false prophet has mathematic idea as - ~ ≤ X1 < ~ and X1 = Y1.

The 1890s saw a rapid expansion of mission schools in China, among which a number of theological seminaries were established or enlarged in order to provide Chinese Christian workers with a systematic education, rather than traditional short-term training courses. This article uses the Theological Institute of the London Missionary Society (LMS) in Tianjin 天津養正聖經學院 (which developed into the Tientsin Anglo-Chinese College 天津新學書院 (TACC) in 1902) as a case study, examining the shift in its educational intentions, perspectives and approaches from 1863 to 1902, in order to explore the factors that caused this shift and the possible impact it had on the students and the nature of mission education, as well as on the evolution of Christianity in China during this period.

Christians, more than ever, need a basic introduction to Bible doctrine that is systematic and true to Scripture. This book is a popular introduction to the study of Bible doctrine firmly in the evangelical tradition. Each chapter covers a biblical doctrine, stresses its doctrinal importance and inter-connectedness to formulating a Christian worldview. The study questions provided help reinforce the material and make it usable even for a formal study of Bible doctrine. It is ideal for personal study and in groups for the home, church, school or ministry environment.

http://www.amazon.com/gp/product/1518707378

http://bastionbooks.com/shop/survey-of-bible-doctrine/

Paper highlights the ways that liberal arts education develops students towards a characteristic vision of humanity. Historical comparison shows that forms of education tend to reproduce a character ideal. Provoked by Durkheim the sociologist and educator, I explore whether a Christian university’s reliance on classical liberal arts education might work against its desires for the character of graduates. Durkheim says that the personality that literary liberal arts study develops is contrary to Christian character. Durkheim’s contrast is problematic, since “Christian” and “classical” were entwined from the earliest period. However, a benefit of Durkheimian worldview awareness could be an ability to sell character development as a promise of education, giving students a greater rationale than immediate economic payoff.

Le dispense propongono 28 letture che partono dal Trattatello di don Bosco del 1877 fino agli aggiornamenti della pedagogia e pastorale giovanile salesiana attuali. Le dispense tentano di equilibrare l'approccio alle fonti di don Bosco con gli studi storici, pedagogici, sociologici, formativi, pastorali e organizzativi. Indice:
Unità I – SISTEMA PREVENTIVO
Giovanni Bosco – Il Sistema preventivo nell’educazione della gioventù
Michal Vojtáš - Evoluzione del “manuale” di Sistema Preventivo (1955-1999) di Pietro Braido
Unità II – VITA E CONTESTO STORICO DI GIOVANNI BOSCO
Vita di don Bosco
Cronologia biografica di don Bosco
Unità III – PARADIGMA: PREVENZIONE
Giancarlo Milanesi - Sistema preventivo e prevenzione in don Bosco
Giancarlo Milanesi - La prevenzione nella pedagogia contemporanea
Unità IV – PRINCIPI: AMOREVOLEZZA E ASSISTENZA
Pietro Braido – Amorevolezza termine dai molti significati
Herbert Franta - Assistenza come presenza attiva dell’educatore
Unità V – PRINCIPI: RAGIONE E RELIGIONE
Pietro Braido – Ragione
Pietro Braido – Religione
Michele Pellerey – ragionevolezza, spiritualità, reciprocità
Unità VI – OBIETTIVI: BUON CRISTIANO E ONESTO CITTADINO
Pietro Braido - L’educazione del buon cristiano e onesto cittadino secondo i bisogni dei tempi,
Pascual Chàvez Villanueva - La Missione Salesiana e i diritti umani in particolare i diritti dei minori
Unità VII – ITINERARI: DOVERI - DISCIPLINA
Pietro Braido - Pedagogia dei “doveri”
Pietro Braido - Tracce di pedagogia situazionale e differenziale
Pietro Braido – Pedagogia della correzione e di premio-castigo
Michal Vojtáš – “Pedagogia dei doveri”: Dall’esecuzione dei compiti alle virtù operative trasformative
Unità VIII – ITINERARI: GIOIA - FESTA
Pietro Braido - La pedagogia della gioia e della festa
Giuseppe Morante - Per una catechesi sulla «festa»
Unità IX – ITINERARI: IMPEGNO - VOCAZIONE
Pietro Braido – Pedagogia della virtù, dell’impegno e della vocazione
Darius Grządziel – L’educazione del carattere e l’educazione salesiana alla cittadinanza
Unità X – AMBIENTE: FAMIGLIA
Giovanni Bosco – Lettera da Roma alla comunità salesiana dell’Oratorio (1884)
Pietro Braido – La famiglia educativa
Pastorale Giovanile Salesiana – Un’esperienza comunitaria
Unità XI – STRUTTURE: ORATORIO, SCUOLA, INTERNATO, OPERE SOCIALI
Pietro Braido - Le istituzioni educative
Le strutture della Pastorale Giovanile Salesiana
Unità XII – SINTESI: FORMAZIONE DEGLI EDUCATORI
Giovanni Bosco – Ricordi confidenziali ai direttori
Colette Schaumont e Carlo Loots - La formazione dei collaboratori laici

The University of Shanghai (滬江大學) was founded in 1906 as a co-operative effort between the Southern Baptist Convention [SBC] and the American Baptist Missionary Union [ABMU]. Herman C. E. Liu (劉湛恩) was appointed its first Chinese president in 1928 and had been highly esteemed in both Christian and Chinese educational circles. Although this article focuses on the history of the University of Shanghai during the period of 1928-1938, it firstly gives a brief account of the early history of the university, as well as the nationwide Anti-Christian Movement (1922-27), which resulted in the transition of the university leadership from foreign to Chinese. This article then examines how the university, under Liu’s leadership from 1928 to 1938, attempted to achieve the goal of ‘more Christian, more Chinese, and more efficient.’ It aims to explore the complexity of the interaction between a Christian institute and Chinese society, particularly in the face of fierce nationalist tensions. The history of the University of Shanghai reflects the trend of the evolution of a Christian establishment from its denominational (Baptist) background to a more general and diverse character, and from western to Chinese. This article argues that it was a natural step during the course of the growth of the ‘selfhood’ of Christianity in early twentieth-century China; meanwhile, however, it reveals an obliged response to a politically hostile environment. In addition, this paper argues that, while making itself more indigenous and relevant to Chinese society, the university was quite exceptional by keeping and emphasising its Christian essence. This owed much to Herman Liu’s own vision and practice in Christian education in China, which reflects a contextual understanding of the Christian message and its social application.

Many today are seeing the need and importance of teaching Christian apologetics in a variety of different settings. This is intended to help fulfill that need. Following Dr. Norman Geisler’s Twelve Points that Show Christianity is True, this Guide or curriculum is designed to help you prepare and teach Christian apologetics. This Guide contains what is required for instruction in a single resource to teach others successfully in apologetics. It is for the homeschool parent, Sunday school teacher, Christian school teacher, pastor, campus minister, leader in your church or anyone who wants to educate others in Christian apologetics. Dr. Norman Geisler developed the Twelve Points over many years of teaching and instruction at various levels and settings. They have proven to be an invaluable way to learn, communicate, teach and classify the steps of Christian apologetics in a systematic manner. The Twelve Points serve as domains of learning that are memorable, usable and practical. This Guide is intended to help any teacher educate students both young and old in Christian apologetics.

print edition
http://www.amazon.com/Teachers-Guide-Twelve-Points-Christianity/dp/1530369576
ebook
http://bastionbooks.com/shop/12-points-teachers-guide/

This ebook is also available on Amazon in Kindle format.
http://www.amazon.com/Teachers-Guide-Twelve-Points-Christianity-ebook/dp/B00X1ZFQT6/ref=sr_1_1?s=digital-text&ie=UTF8&qid=1430752456&sr=1-1

https://prezi.com/view/RIiKTs0h3CC4XVzoOf8x Výchovné plány, neraz precízne formulované, ľahko končia „v šuflíku“, nakoľko nie vždy za nimi stojí komunita osôb, ktorí by v nich videli svetlo na cestu v danej realite. Cieľom tejto prezentácie je ponúknuť nové cesty výchovného plánovania. Inovácia pozostáva v posune od tranzitívnych projektov k transformatívnym projektom. Tie posledné majú za cieľ zmenu nielen v prostredí, ale najmä v komunite osôb, ktoré daný projekt vytvoria aj postupne realizujú.  Transformatívne plánovanie má tak ambíciu neformulovať  prázdne slová na papieri, ale budovať komunitu zjednotenú  spoločnou víziou.

This essay investigates why Kierkegaard hates professors (particularly of the assistant variety) and asks what might be done to address his worries. I look especially at the issues of job security (particularly the chasing of it) and the academy's distaste for ambiguity. As I consider these topics I interweave gratuitous personal reflections on my own assistant professor-ish experience.

Author: James Plueddemann
Publisher: CBE International

As a former missionary I've been intrigued with the American debate over the place of women in the ministry of the church. Some take the position that it is unbiblical to deny leadership and teaching roles to women in the church under any circumstances. Others say that when a church allows a woman to teach, it is denying the inspiration of Scripture. To build the Body of Christ, we must use all our God-given resources. Yet the church is fragmenting itself over the issue of how to use the resources. I argue that the testimony of the whole body of Scripture leaves room for cultural interpretation on the role of women in the church, and thus we must be sensitive to cultural expectations.

This writing is about the presence of God that continuous for His people by His grace and His sovereign will especially in the Old Testament that also shows that God wants to have fellowship with His people's and as a manifestation of His sovereignty. Taking the Old Testament as a unity in continuation with New Testament in salvation history that has not final yet till the coming of the Messiah for the second time at the last day. The unity of OT and NT could be seen in the center theme of both testaments that is Immanuel. God manifest His presence's in Tabernacle and the temple, the presence that brings everything before Him, then everything is uncovered before Him. He is the Judge to whom we must give account. We live for Him, and all the glory only to God alone.

Abstrak
Tulisan ini adalah tentang kehadiran Allah yang terus-menerus bagi umat-Nya oleh anugerah dan kehendak-Nya yang berdaulat, khususnya dalam Perjanjian Lama untuk bersekutu dengan umat itu dan wujud pemerintahan-Nya atas segala sesuatu. Perjanjian Lama diterima sebagai suatu kesatuan dalam keberlanjutan dengan Perjanjian Baru dalam sejarah keselamatan Allah (heilsgeschicte), merupakan suatu sejarah yang belum final hingga kedatangan Mesias kedua kali pada akhir zaman (eschaton). Kesatuan PL dan PB itu dilihat dengan pendekatan tema inti Imanuel. Allah menyatakan kehadiran-Nya dalam Tabernakel dan Bait Allah, ketika Allah hadir maka segala sesuatu ada di hadapan-Nya, karena itu segala sesuatu pun terbuka di hadapan-Nya-Dia Hakim yang kepada-Nya kita harus mempertanggungjawabkan segala sesuatu yang kita perbuat. Bagi Dia kita hidup, dan segala kemuliaan hanya bagi Tuhan saja.