Philosophy of Christian Education

Philosophical paradigms are principles in which is used to view the world. In this paper I aim to use the philosophical paradigms: Phenomenology, Hermeneutics, Logical positivism, Critical rationalism, The Systems Theory and Ubuntu to view and help the people in need.

I argue that the problem of evil can be a moral objection to theistic belief. The thesis has three broad sections, each
establishing an element in this argument. Section one establishes the logically binding nature of the problem of evil: The
problem of evil must be solved, if you are to believe in God. And yet, I borrow from J. L. Mackie’s criticisms of the moral
argument for the existence of God, and argue that the fundamentally evaluative nature of the premises within the problem
of evil entails that it cannot be used to argue for the nonexistence of God. Section two establishes the moral objection
ability of many responses to the problem of evil (theodicies). I discuss the work of the moral ‘anti-theodicists’, and support
some of the key premises within their arguments via appeal to the moral philosophy of Raimond Gaita. I combine the
claims of section one and section two, and conclude that theism inherits the moral objectionability of theodicy. In section
three, I establish the plausibility of a morally motivated non-cognitive atheism, offering an example (Dostoevsky’s Ivan
Karamazov), before finally distilling the central claims of this thesis into the form of a slogan: God lacks humanity.

My purpose in this paper is to consider the biblical mandate for Christian schooling, and more specifically the relationship between the home, the church, and the school in the light of biblical categories. I assume that the Christian family desires to obey the call to raise their children with a biblical world and life view according to the clear directives of scripture passages such as Deuteronomy, Proverbs, etc. In this article I am making a distinction between that call for Christian education and enrollment in a Christian school, which is only one way to obey the command. Important to this argument is the fact that in scripture three institutions have been ordained and the school as an organization is not one of them. DJR

Cornelius Van Til was part of the Dutch reformed or Calvinist day school movement in both the Netherlands and America. He attended a two-room schoolhouse in an immigrant Dutch community in Hammond, Indiana. During his days as professor at Westminster Theological Seminary he founded an independent Christian school that still serves students on three campuses in suburban Philadelphia.

The establishment of Dutch reformed day schools has an important place in the history of America education. Dutch Christians migrated to pursue religious liberty, and settled throughout America establishing Calvinistic schools. Their motivation was the freedom to educate their children in religious schools not controlled by the government. The establishment of these schools was not a reaction to a public school system that was too traditional or too progressive. It was a decision based on religious convictions, and a philosophy of education that considered faith more essential than anything else.

Dutch reformed schools were founded on principles derived from the Reformation. Though outside the common school and public school movements, they have nevertheless been influential on the American educational landscape.  Van Til brings a new perspective to the ongoing traditionalist/progressive debate, suggesting that the differences may be more of a “family quarrel.”

Finally, teachers in Christian schools may appreciate a fresh perspective on the distinctives of a Christian education. The Christian school is not just a public school with some prayer and Bible reading sprinkled on a common curriculum. Van Til addresses what makes a Christian school unique.

The efforts in the Christian school to effectively integrate faith and learning lead one to consider foundational theories of knowledge. Defining knowledge raises questions about the knower and the known, the relationship between experience and knowledge, and the certainty of knowledge. The purpose of this paper is to examine the literature as it relates to theistic (specifically Christian) and non-theistic epistemologies and their impact on the integration of faith and learning. Kant, Pearson, Russell, and Dewey presented theories that attempted to ensure objective knowledge. Polanyi, Gill, and Palmer supported the view that knowing is always personal. Polanyi’s theory of tacit knowing was especially important. The modern debate has roots in ancient theological formulas regarding the relationship between faith and reason. Kuyper, Bavinck, and Van Til presented a revelational epistemology founded in the Dutch Reformed tradition. Finally, the author examined a model of integration based on these ideas and discussed the implications.

In general, there is a major emphasis on formal education in Kenya which negates application.  Christian education should influence moral value systems for transformed character and behavior leading to Christlikeness.  The students and teachers should interact in informal settings and should develop mutual respect. 

Christian educators should depend on the Holy Spirit for empowerment and illumination for appropriate human instruction.  The instructor should guide the students into a better understanding of the truth.  The teacher should propagate a Judeo- Christian worldview through proper interpretation of Scripture, evangelical theology, and inductive Bible study.

Ellen White's educational perspective has contributed significantly to shaping the Adventist educational system and its philosophy of education. However, the assumptions underlying her educational perspective have not been studied in depth. The purpose of this research is to determine what are the anthropological assumptions contained in Ellen White's educational writings and in what way these assumptions condition her conception of education and her educational proposals. For this, her ideas on the subject are systematized, confronting them with those of other thinkers of educational philosophy. The first chapter reviews the existing literature on the subject and introduces the study. The second chapter briefly describes the historical-philosophical context in which Ellen White wrote about education, in order to capture the historical meaning of her proposals. The third chapter systematizes Ellen White's anthropological perspective, relating her conception of God to her conception of reality and of the human being. Importance is given to the normative framework of said reality (the legality or set of natural and moral laws) and the way in which it affects the human being. It also seeks to determine how the problem of sin affects the human beings and their ontological links. The fourth chapter correlates her anthropological perspective with her general conception of the educational phenomenon and with her educational proposals in three areas: teaching methodology, physical education and intellectual education (with emphasis on her criteria for the selection of readings). The fifth chapter summarizes the work and presents the conclusions. This research supports the thesis that for Ellen White, the human being is a relational being, ontologically linked to the spatio-temporal realm, to God as creator-sustainer of that realm and, to its implicit legality; this connection, in the full sense, is voluntary and has been damaged by sin. This perspective determines a conception of education as a restoration of this link with the environment and with God on the basis of divine revelation. This conception conditions all of Ellen White's educational proposals.
La perspectiva educacional de Elena de White ha contribuido significativamente a dar forma al sistema educacional adventista y a su filosofía de la educación. Sin embargo, no se han estudiado con profundidad los supuestos que subyacen a su perspectiva educacional. Esta investigación tiene como propósito determinar cuáles son los supuestos antropológicos contenidos en los escritos educacionales de Elena de White y de qué forma dichos supuestos condicionan su concepción de la educación y sus propuestas educacionales. Para ello se sistematizan sus ideas sobre el tema, confrontándolas con las de otros pensadores de la filosofía educacional. El primer capítulo revisa la literatura existente sobre el tema e introduce el estudio. El segundo capítulo describe brevemente el contexto histórico-filosófico en el cual Elena de White escribió sobre educación, a fin de captar el sentido histórico de sus propuestas. El tercer capítulo sistematiza la perspectiva antropológica de Elena de White, relacionando su concepción de Dios con su concepción de la realidad y del hombre. Se concede importancia al marco normativo de dicha realidad (la legalidad o conjunto de leyes naturales y morales) y a la forma en que el mismo afecta al hombre. También se busca determinar cómo el problema del pecado afecta al hombre y a sus vínculos ontológicos. El cuarto capítulo correlaciona su perspectiva antropológica con su concepción general del fenómeno educativo y con sus propuestas educacionales en tres áreas: la metodología de la enseñanza, la educación física y la educación intelectual (con énfasis en sus criterios para la selección de las lecturas). El quinto capítulo resume el trabajo y presenta las conclusiones. Esta investigación respalda la tesis de que para Elena de White, el hombre es un ser relacional, ontológicamente vinculado al ámbito espacio-temporal, a Dios como creador-sustentador de ese ámbito y a su legalidad implícita; esta vinculación, en sentido pleno, es voluntaria y ha sido deteriorada por el pecado. Esta perspectiva determina una concepción de la educación como restauración de esta vinculación con el entorno y con Dios sobre la base de la revelación divina. Esta concepción condiciona todas las propuestas educacionales de Elena de White.

A review of the Christian school literature finds a common theme, that is, the search for and description of the distinctives of the Christian school. There is an understanding that the Christian school exists as an alternative to public schools and non-religious private schools for a variety of historical, philosophical, and practical reasons. The literature makes it clear that Christian educators need to clarify their distinctiveness and pass on to the next generation of Christian educators the history, foundations, and vision of Christian education. The purpose of this paper is to examine the literature as it relates to the definition of the Christian school, specifically, the meaning of the expression “the integration of faith and learning,” which is frequently used in descriptions of the distinctive features of the Christian school. In the course of this review the concepts of the religious experience of the faculty, the covenantal nature of education, religious neutrality, epistemological dualism, philosophical antithesis, and the expressions “all truth is God’s truth,” and “thinking God’s thoughts after Him” are explored.

This study seeks to contribute to the ongoing discussion concerning the interplay of faith and reason advocating that both faith and reason are requisite to the development of the Christian mind. This dissertation consists of the following six elements: 1) it identifies the enduring tension that exists concerning issues pertaining to faith and reason; 2) it includes a review of the literature surrounding contemporary issues related to the Christian mind; 3) in contains a survey of historical perspectives on faith and reason down through the centuries of the Christian church; 4) it offers an evaluation of the relationship between faith and reason in the Christian life, as it is presented in the biblical text; 5) it provides data analysis from an original quantitative study of 895 participants of various faith persuasions, which evidence significant findings concerning contemporary perspectives on faith and reason; and 6) it concludes that the faith/reason dichotomy, however prevalent today, is unwarranted in the case of biblical Christianity. The main contribution of this study is in the development and deployment of an original quantitative study on the relation between faith and reason which included 895 participants from a variety of faith backgrounds, including over 600 self-identified Christians and over 200 self-identified atheists and/or agnostics.

The paper elucidates poverty to be one of the challenges of the age. It highlights the efforts of various governments in Nigeria towards poverty eradication which seems not to have worked out well enough. The writer calls on churches to see poverty alleviation as part of their mission of evangelisation and be proactively involved in it. Salvation is holistic in the sense that it does not only concern the redemption of the spirit and soul but it also involves the enhancement of the physical status of an individual. The causes, effects and level of poverty in Nigeria are presented. The rationale for churches response to poverty is stated as well. The paper itemizes some possibilities through the corridors of Christian education which churches could adopt in the alleviation of poverty. Specifically, the emphasis of Christian education strategies for the church’s involvement in poverty alleviation in the paper is illustrated with three practical and spectacular  models/ patterns of ministry gained from an educational tour by the writer of the paper having visited sites of  some individual church members who are ministering to the poor in their community. The paper concludes with some recommendations.

The interest in wonder has been a welcome trend in theological education. Curiously, though, it has happened without much reference to the Bible's own witness on schooling. This essay seeks to address the gap, therefore, by looking at a key text in the study of Israelite education: the book of Proverbs. It does so is by locating wonder within Proverbs' vision of education. Since metaphors are central to this vision, the study especially considers the ones that are foundational. What it finds, though, is that the usual suspects—the 'way' and the father/son relationship—do not provide a truly governing metaphor for education. Instead, such a metaphor may be found in the idea of the 'house' and 'house-building'. Viewed through this lens, wonder takes on new significance. It becomes the animating spark that connects the two 'houses' of education: the 'house' of the father and the 'house' of God. If humans are to 'build' their homes like God built the cosmos, they must imitate Woman Wisdom; and the ideal portrait of Woman Wisdom, in Proverbs 8, characterises her chief attribute as wonder (vv 29-31). The governing ethos of wisdom education, therefore, is divine hospitality: God has made the world as our 'playhouse' and he invites us to learn through wonderment.

Pendidikan agama Kristen bukan sebatas program mata pembelajaran yang diajarkan dari tingkat sekolah dasar hingga perguruaan tinggi melainkan membentuk kerangka berpikir seorang peserta didik untuk menjalani imannya sesuai dengan kitab suci. Kerangka berpikir berguna menjadi peta petunju jalan bagi peserta didik untuk menapaki perjalanan yang penuh dengan rintagan dan tantangan. Dalam perjalanan kehidupan ini dibutuhkan pedoman bagaimana seorang dapat mengambil keputusan yang penting dalam hidupnya. Pendidikan agama Kristen merupakan pendidikan seumur hidup dimana di dalamnya diperlukan membangun pondasi yang kokoh lewat kerangka berpikir yang alkitabiah. Kecenderungan kita melihat Pendidikan agama Kristen hanya sebatas pelajraan formal yang diperlukan untuk menambah nilai dalam Pendidikan formal.

Guru adalah seorang penafsir diantara para penafsir. Peran mengajar memberi kesempatan untuk memandu kelompok. Lingkungan belajar dapat didesain sehingga kelompok dikendalikan dengan baik oleh guru atau dibebaskan untuk mengeksplorasi makna alternatif bersama-sama (Lihat, Seymour, dkk 1). Mengapa kita mengajar? Pertama, 2 kita mengajar untuk belajar dan membagikan apa yang dipelajari. Pengajaran memberikan kesempatan untuk memindai interpretasi. Manusia selalu dalam proses, dan perlu menemukan makna di tengah-tengah kejadian dari kehidupan kita. Dalam mengajar, kita juga membagi apa yang kita pelajari. Ketika kita menyadari akan pengalaman kita maka kita mau untuk menunjukkan atau membagikan makna tersebut. Kedua. 3 Sebagai manusia kita butuh untuk berhubungan. Hubungan yang dibangun dalam mengajar adalah energi. Mengajar adalah "mengirimkan" atau membagikan energi. Yang dimaksudkan di sini adalah mengajar dengan hati. Kenyamanan seorang murid dapat bertumbuh ketika gurunya membagikan energi melalui mengajar. Ketiga. 4 Kita mengajar karena kita memiliki pengalaman akan kabar baiknya Tuhan. Ketika kita berjumpa dengan yang "kudus", kita merasa kita telah mendapatkan yang sempurna. Tuhan menunggu untuk menjadi partner dan memanggil kita kepada transformasi atau perubahan. Perubahan adalah suatu pergumulan sebab kita harus mematikan atau mati terhadap makna yang lama untuk menemukan kehidupan yang baru. Yang terakhir adalah untuk mengajar kita harus mencari kebenaran, keutuhan dan keadilan. Mengajar adalah menciptakan ruang ketaatan kepada kebenaran dan kepada praktik. Kita mengajar dan memang kebenaran haruslah yang kita ajarkan lebih dari semuanya, sebab kebenaran adalah kabar baik yang harus dibagikan. Selain itu, guru atau pengajar harus mencipakan konteks untuk belajar. Konteks untuk belajar adalah titik point atau titik berangkat, membawa secara bersama-sama makna yang lalu, pengalaman dan makna-makna komunitas, pengalaman sekarang, dan visi untuk masa 1

This paper aims to recognize and provide an articulation of how each credit course taken at Taylor Seminary contributed to the shifting of the writer's personal theological perspectives. The original purpose of this paper was to demonstrate student development to faculty while also benefitting the writer through the reflection and articulation process. It is now offered to a broader audience as an invitation to join in on the experience of a master's level seminary student and glimpse into the development of a personal course of study.

This is the revised and edited handout from my presentation at the October 2-3, 1989 Steering Committee Meeting of the Afro-American Network of the Christian Church (Disciples of Christ). The purposes of the presentation were to summarize and introduce (a) these theories, (b) how they predefined the problem(s) and solution(s), (c) how and why they impact and influence Black self-understanding, and (d) why it was important to choose positive, bi-cultural, and strength-resiliency theories for our pedagogical and andragogic endeavors. The Network and its educational mission have been subsumed by the Institute for African American Faith and Life, “an umbrella for the Pre-Convocation Leadership Institute and the [National] Convocation Educational Workshops” of the Christian Church (Disciples of Christ).

Cedarville University is a private, co-educational university located in Cedarville, Ohio, United States.

At its founding, the school was affiliated with the conservative General Synod of the Reformed Presbyterian Church in North America.  Today, Cedarville is an independent Baptist school known for its adherence to the Christian tradition.  Across all academic disciplines, student life is influenced by codes of personal conduct, community service, and theological study.

Chartered by the state of Ohio and accredited by the Ohio Board of Regents, Cedarville University is a member of the North Central Association of Colleges and Schools.

Many issues of concern have been raised by different scholars about leadership and
human endeavours in Africa over ages; issues pertaining to relationship,
communication, attitude, position, power, politics, policies, influence and the likes. The
demand of leadership is so enormous, task-full and delicate. The various attempt of
different scholars across the globe to determine what leadership should be or should
look like had led to many propounded theories, styles, principles, and techniques of
exhibiting leadership. Many scholars and a host of others had written and or researched
on leadership in various aspects which could be regarded as areas involving proactiveness of leaders; attitude; qualifications of leaders; qualities; problems of
leadership; theories of leadership; styles of leadership; philosophy of leadership and
contemporary issues in leadership. All of their positions cannot be undermined in
leadership discuss, especially in Africa and beyond; although none of these
aforementioned and other scholars had written directly on psycho-philosophical
leadership. The researcher’s drive on embarking on this work rested on his observation
of some problematic issues that devastate the Church in Africa as a result of inadequate
or proper inquiry into the problem and a logical approach to resolving such issues. The
desire to see pastors in Church in African become inquiry-based and problem-solving
leaders is the motivation for the work. Hence, the thrust of this paper is to present
psycho-philosophical approach to leadership; intimating pastors as leaders on the
necessity of developing critical mindset without undermining the Spirit of God in
handling critical issues that are devastating the Church in Africa so as to ascertain
efficacy of pastoral ministry through inductive-thinking, critical and deep-thinking; as
well as raising the consciousness of pastors as leaders to the fact that pastoral call is not
a call to lazy or myopic exhibition but that which requires thorough inquiry and problem-solving approach. The real power of leadership lies in the ability of the leader
to think deeply and productively.

Conferencia (Lecture) del año 2011 dictada por el Vicepresidente de Thomas Aquinas College, Santa Paula, California, EEUU, en el marco de la inauguración del año académico. Titulada "La educación Liberal Católica". He transcrito la conferencia, que aún sigue disponible en la web del College, y luego he querido traducirla a fin de difundir esta brillante exposición sobre la educación católica universitaria. También con la intención de tender puentes entre la tradición universitaria norteamericana, que en general se acerca más al modelo tradicional o clásico de universidad. En el mundo hispanohablante, la Universidad medieval ha dado paso a los fines napoleónicos departamentales y profesionalizantes de la universidad, y lamentablemente, también para la educación católica. La tradición hispánica puede entablar un diálogo fecundo con la tradición universitaria norteamericana. Traducción al español por Pablo G. Maillet A.

Ellacuría's notion of a new kind of university may jeopardize the basic idea and function of higher education and of Christianity. It may lead to less rather than more justice. This paper is a first reaction to E.'s ideas as presented in Kevin P. Quinn, S.J., “Is a Different Kind of Jesuit University Possible Today? The Legacy of Ignacio Ellacuría, S.J.” Studies in the Spirituality of Jesuits 53:1 (Spring 2021).

For online versions of the Studies in the Spirituality of Jesuits, see

https://ejournals.bc.edu/index.php/jesuit/issue/archive

and

https://jesuitonlinelibrary.bc.edu/?a=cl&ai=1&cl=CL1&sp=sis

This paper explores the calling of Christian parents as the prime educators for their children. By the end of fourteenth century, the role of parents in education shifted to formal school institutions and since then Christian parents never fully rediscovered their calling. On the other hand, Christian schools dominate the education arena and push parents to the corner and let them uncritically accept the subconscious tendency to withdraw from serious discussion and proactive involvement. This paper suggests that awakening Christian parents’ consciousness is a necessary process in rediscovering their calling and developing Biblical Worldview in Christian education.

Keywords: calling, Biblical worldview, Christian education, Christian parents.

James Sire mendefinisikan pandangan dunia sebagai “sebuah komitmen, orientasi dasar hati, yang dapat diekspresikan sebagai sebuah cerita atau dalam serangkaian praanggapan (asumsi yang mungkin benar, sebagian benar, atau seluruhnya salah) yang kita pegang (secara sadar atau tidak sadar). , secara konsisten atau tidak konsisten) tentang konstitusi dasar realitas, dan yang memberikan landasan di mana kita hidup dan bergerak, dan memiliki keberadaan kita”

Reimagining Christian paideia as an extension of public theology provides an important corrective to the privatized tendencies of the modern church that imperil the maintenance of its moral and veridical identity, all the while providing a rich tapestry of practices and resources that can awaken us to a distinctively Christian vision of redeemed society, within which the ardent desires of teacher and student alike are reoriented toward the restoration of Paradise in Christ.

My purpose in this paper is to consider the biblical mandate for Christian schooling, and more specifically the relationship between the home, the church, and the school in the light of biblical categories. I assume that the Christian family desires to obey the call to raise their children with a biblical world and life view according to the clear directives of scripture passages such as Deuteronomy, Proverbs, etc. In this article I am making a distinction between that call for Christian education and enrollment in a Christian school, which is only one way to obey the command. Important to this argument is the fact that in scripture three institutions have been ordained and the school as an organization is not one of them. DJR

Someone once summarised the Bible as a book with an exciting opening where the main character “arrives halfway through, but gets killed off”, and a “cracking ending slightly too open to interpretation”.

English is about producing students who can confidently, critically and creatively analyse and produce texts, including stories. Thus it makes sense for us at Citipointe as a Christian school with a focus on “uncompromisingly Christian values” to approach English from the foundational story of Christianity – the Bible. This “big picture” story encompassing the recurring themes of creation, fall and God’s redemptive love help us make sense of life, God and ourselves. It is about finding our story within His - “we are characters in [H]is story who totally depend on him for mercy and are not the ones who make the story happen” (Poe, 2011).

Particularly for those who come from faith-based schools, come and hear about our grand plan to embed our English curriculum within the Biblical metanarrative. Across the curriculum from Years 7-12, through spiritual objectives taught at the beginning of each unit, students will follow the cyclical narrative thread of the Bible from Genesis to the New Testament gospels. Through their studies, students will see that the Bible is a literary text (and one that is a collection of literary texts of various genre) which as a whole follows the narrative structure (orientation, complication, rising action, climax, resolution) where the climax is “the life, death, and resurrection of Jesus” (Whelchel, 2012).