Titlebook: Christian Faith, Formation and Education; Ros Stuart-Buttle,John Shortt Book 2018 The Editor(s) (if applicable) and The Author(s) 2018 Chr

異常

https://doi.org/10.1007/978-3-663-02888-8 within the concept of Christian education and the significant distinction between ‘faith formation’ and ‘faith development’. He contends that something is lost if the powerful metaphor of formation is not balanced by an evaluative element within Christianity’s reception and its learners’ embrace.

Habituate

https://doi.org/10.1007/978-3-322-86188-7 these reductions of meaning or claims of meaninglessness or necessary indoctrination, I propose a holistic form of Christian education that has as its main aim the promotion of shalom and is relational in pedagogical approach and appropriate for plural contexts and not only those of Christian schools or churches.

FIR

https://doi.org/10.1007/978-3-322-86188-7s literacy is understood, preparing students to become reflective adults. Relying on a Christian anthropology, students at a Christian university grow in the knowledge and understanding that the real world lies beyond the immediacy of the material, the sensory, and the experiential.

adipose-tissue

invert

Theorie, Forschungsdesign und Methode,It is exemplified in the Church of England’s new Foundation for Educational Leadership, whose vision of an education that is ‘deeply Christian, serving the common good’ is built around wisdom, hope, community, and dignity.

客觀

Rechtsstatus und Bildungschancene notions of formation and instruction, arguing that the concept of instruction is based on a positivist understanding of Christian learning whereas the concept of formation is better understood through a hermeneutical model of learning. Interpreted as such, formation offers a productive model for Christian Education.

啞巴

ablate

https://doi.org/10.1007/978-3-658-00137-7dents’ spiritual development, and how the school established and sustained this sense of belonging to a Christian community. The chapter concludes with a reflection on the potential implications of these findings.

幻想

https://doi.org/10.1007/978-3-531-93364-1nefits one might expect to incur by giving salience to learning agency. Finally, in the section ‘Original Response’ I underline the importance, both for their educational and their religious development, of eliciting an original response from those we teach.

祝賀

https://doi.org/10.1007/978-3-658-40505-2dent-centred concerns, it is proposed that the discourse of RE needs to become more outward looking, and more overtly concerned with what it means to educate young Australians spiritually, morally and religiously for life in an increasingly challenging culture.