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The writer proposes to have uncovered the forgotten ‘Great Commission’ of the Old Testament, which is found in the OT ‘Shema,’ which calls followers to teach their children and make them disciples (Gen. 18:19; Deut. 6:4-9) for the next generation. This contrasts the Great Commission of the NT, which calls followers to go to all the nations to teach them and make them His disciples (Mt. 28:19-20a). If the OT Great Commission of Shema relates to parental ministry of in nurturing children at home, the NT Great Commission relates to the pastoral ministry for church members who have been evangelized through the Church. Moreover, the OT Great Commission prepared for the first coming of Jesus ‘vertically’ by conveying the Word of God on generation after generation, while the NT Great Commission spreads the Gospel of Jesus ‘horizontally’ to all nations. Just as the OT and the NT complement each other, so do the two Great Commissions in both Testaments - the family ministry and the church ministry - complete each other, thus fulfilling God’s plan of redemption. Therefore, in the NT era, both Great Commissions should be obeyed in balance and harmony to make children disciples of Jesus at home, save more Christians in the world, and prepare for the second coming of Jesus Christ.

This article is about how we can provide church with peace education programs for the adolescent-becoming-young adult in post-modern culture. The reason why the author would like to research this question is that school violence in Korea has been getting increased very seriously and widespreadly and most of it has been committed by the youth. The author regards that such youth violence disproportionately affects youth ages and disappointedly results in such the problems as injury, death, psychological harm, mal-development, or deprivation. Thus the author begins with the questions about who the youth is, what kinds of characteristic the youth has, and what the crucial causes of violence are. So he focuses on the specific-transitional age of the adolescent-becoming-young adult between ages of 16 and of 25. Looking at many socio-psychologists' theory such as Erik H. Erickson’s, Lawrence Kohlberg’s, James W. Fowler’s, Sharon Parks', and Daniel Levinson’s one, first of all, the author describes the psychological characteristics of the adolescent-becoming-young adult. Through / by their theories, the author summarizes the characteristics of the adolescent-becoming-young adult as three important factors: independence, identity, and intimacy. And also the author depicts a concept of prejudice as one of the causes of violence, and esearches what prejudice is and how to be related to violence in that age. Particularly from both Gordon W. Allport’s brief definition of prejudice and socio-psychologists’ explanation of the youth characteristics, the author brings out that the age is apt to be more repressed, defensive, aggressive and to have a more prejudiced mental life than the other ages. By the author, their vulnerability, dichotomy, and estrangement resulting from the socio-psychological problems in that age are closely regarded as the development of prejudice and discrimination. Futhermore, the author develops the issue of youth prejudice into an educational approach, peace education in church, that will contribute to overcoming(or reducing) youth prejudice. He is convinced that the prejudice issue in this age is one of the most crucial subjects in church to teach new generations in the age of globalization and post-modern culture. In conclusion, herefore, the author shows conceptually how to approach the peace and justice education beyond prejudice and violence in youth ministry. For the peace education beyond prejudice and violence, he suggests briefly the educational process of non-authoritarian, Christian tolerance, self-esteem, cross-cultural experience, and diversity in church.

Bei dieser Untersuchung handelt es sich um das immanentes Verstehen, eine didaktische Konzeption Martin Rangs, des deutschen Religionspädagogen. Rang stellt aus anthropologischer Perspektive die eigene Seinsweise des Kindes heraus, die der des Erwachsenen gegenüber steht. Die kindlichen Eigenschaften seien keineswegs nur Zeichen der Mangelhaftigkeit und Unfähigkeit, sondern Ausdruck der natürlichen Existenz im Lebensvertrauen, der Freiheit des Ich und der Offenheit des Menschen. Insofern ist die kindliche Existenz ein Gegenbild, das der Erwachsene in seiner widersprüchlichen Lebenssituation verloren hat. Dementsprechend sind das Sündenverständnis und der Glaube des Kindes auch völlig anders als die des Erwachsenen. In diesem Zusammenhang scheint ihm der auf den Kindern zielende sogenannten Erlösungsglaube nicht geeignet, weshalb er die Vergebung thematisiert, bei der es sich um die Wiederherstellung gestörter Beziehungen handelt. Das Kind kann in seinem Leben die entsprechende Erfahrung zum Verständnis der Vergebung haben, z.B. die der Freundschaft. In dieser Hinsicht nennt Rang das kindliche Glaubensverständnis “Liebe zu Jesus” im Sinne der aktiven Sehnsucht nach der persönlichen und lebendigen Beziehung und Freundschaft mit Jesus. Es ist Aufgabe des Religionsunterricht, die Liebe zu Jesus im Kinderherzen zu entzünden. Dafür stellt Rang einen Begriff “immantes Verstehen” hervor. Das immanente Verstehen Rangs ist kein begrifflich-allgemeines, sondern konkretes Verstehen, das die Kinder in ihrem Alltagsleben bewältigen können. Analog zur Behandlung des Dramas bemüht sich die Unterrichtshandlung darum, die Schüler in die dramatisch zu verstehende Welt der biblischen Geschichte hineinzuführen und dabei eine dramatische Spannungsfähigkeit des Denkens zu erzeugen, so dass sie gefühlsmäßig die konkrete Geschichte im Zusammenhang mit der ganzen verstehen können. Bei Rang kommen zwei sich des immanenten Verstehens bedienende Unterrichtsformen vor: die Arbeitsform für das “ahnende” und die Andachtsform für das “gefühlsmäßige” Verstehen. Die Arbeitsform konzentriert sich durch das Unterrichtsgespräch bzw. die Besprechung auf die nüchterne und konkrete Bibelarbeit. Dabei geht es zum einen um die “äußere Anschaulichkeit”, um ihre sinnbildliche Bedeutung erkennen zu können. Zum anderen um die “innere Beziehung”, welche die Erfahrung der Grenzsituation bzw. des inneren Konflikts der Personen der biblischen Geschichte zum Verständnis bringt und insofern den Übergang zum inneren Verstehen über die äußeren Kenntnisse hinaus bezeichnet. Auf der Basis der Arbeitsform im Unterrichtsgespräch kommt die Andachtsform des Religionsunterrichts im Gang. Die Andachtsform bemüht sich um das echte Hören des Wortes Gottes durch die dichterische Erzählung von der biblischen Geschichte, bei der es um gefühlsmäßiges und ästhetisches Verstehen geht. Durch die wiederholende, bzw. das Vergessene wieder herstellende und feierliche Erzählung erweitert und vertieft die biblische Geschichte ihren Problemhorizont und bringt den Übergang vom Denken zum Handeln, von der Möglichkeit zur Wirklichkeit in Gang.

This study, giving a positive answer to the question, “Does it make any sense to postulate that learning helps people to live healthy lives, experiencing physical, mental, or / and spiritual healings?”, assumes that learning affects learners to live healthy lives. The increasing tendency of conducting research on brain science in the 21st century has been resulting in focusing on the importance of brain health. This study attempts to lay out the theoretical foundations of learning therapy based on brain science, discussing and presenting the positive relationship between learning and brain health. This study is placing an emphasis on articulating the assumption that learning is not an obstacle to health, but a process of promoting therapeutic environment resulting in a good health by laying out the theoretical foundations of learning therapy. Conducting a research on the relationship between learning and health by integrating brain science into educational psychology, this study presents “brain triad”, a new term coined in this study, as a proper learning for a more effective outcome of learning therapy. A proper learning practiced according to the concept of brain triad is expecting to form and promote a therapeutic process for the learner to experience a holistic healing. Learning therapy is to be effective at least on two tracks. One is educational tract on which learning brings about a holistic healing by developing the brain, making it healthy, the other being brain scientific track on which learning brings about a holistic healing by a balanced hormone secretion, making the brain healthy. The findings of this study assert that a proper learning practiced according to such a concept as brain triad is helpful for a leaner to be healed or / and healthy, encouraging people to learn, which could be a new paradigm of education.

The purpose of this essay is to examine the place of theology in religious education in the 21st century. By discussing the work of James Michael Lee and that of Randolph Crump 6Miller, a reader may get a sense of two different positions, Lee arguing the independent function of religious education in relation to that of theology, while Miller arguing the interdependent role of theology in religious education. Then, the essay attempts to demonstrate that theology has a crucial role in religious education as long as theology is concerned with the whole well－being of human experiences and their contexts. Finally, it proposes tasks for developing a religious education that is relevant to contemporary theologies and relevant to contemporary Korean contexts. Such tasks involve in criticizing the out－dated theologies and constructing a theology that is rooted in ordinary peoples’ experiences towards holistic religious education.

A child is different from adult in physical, mental, intellectual and emotional sides. To be effective educational actions in child education, educators should try to know the child’s reality in various developmental areas. This applies to religious development. As all developmental theories are interrelated with one another, religious development also has deep relationships with the rest of child developments. The purpose of this study is to study the child’s concept of God based on the Piaget’s artificialism which is an important part in Christian education. To accomplish this, this study deals with the doctrine of God, the characteristics of the concrete－operational period, artificialism and the child’s concept of God which corresponds to the school age children. Piaget’s artificialism, animism and realism are related to the child’s concept of the world according to Piaget. Among many concepts of the world, especially artificialism is related with the concept of God. Piaget defines that “Child artificialism consists in regarding things as the product of human creation rather than in attributing creative activity to the things themselves”(Piaget, 1929, 253). Children think that everything in the world is made by man; sun, moon, tree, mountain, clouds and etc. The filial sentiment may be the source of artificialism. Piaget divides into four stages in the development of artificialism. The first period is called diffuse artificialism. This means that nature is conceived as being controlled by men or at least as centering around them. The idea of God is seen as a powerful man and the power of human beings, to whom the child attributes divine qualities. During the second period, mythological artificialism, children think that the origin of the world is half natural, half artificial. The children in the third period, technical artificialism explain the origin of the world as human technique and natural process together. During the second and third period of artificialism, thechildren attribute to the origin of the world as half artificial and half natural. As children discover the limits of human capacity, they transfer to God, of whom they learn in their religious instruction. The last period of artificialism is immanent artificialism. In this stage, nature is made by man disappears entirely. This is the stage where human and divine activity are seen as having no connection with the origin of nature and they are conceived in purely natural terms. However, if children have received religious instruction, they differentiate between physical and theological factors during this period. Therefore, artificialism comes to be transferred to God himself which the children have been learned in religious instruction. As a result of studying Piaget’s theory, five things need to be considered in teaching children about God. First, religious instruction to the children between the ages of 4 and 7 often appears as something foreign to the children’s natural thought according to Piaget. Secondly, abstract concepts are not appropriate instruction until the 13 years of age. Thirdly, the major task of Christian education of the children in concrete operational period is to help them establish the deity concepts. Fourthly, the effective period to teach the concepts of God is the period of technical artificialism (7 to 10 years). Fifthly, Christian educators need to teach with confidence when they teach the concept of God. Lastly, educational model which is combined with theory and practice.

Holiness is essentially the notion that wholes, or at least some wholes, are more than merely the sum of their parts. It is a historical and communal. Holiness demands congruence between one’s conviction and action. It means liberation from ignorance and for full consciousness, joy, integration, transformation. Biblical education for holiness accentuates solidarity, sharing life, with those who suffer poverty, rejection, and injustice. The goal of educating in holiness is to help people experience the unity of the Biblical event and of humankind and to participate in the service of God’s people through prayer, worship, celebration, and learning experiences of suffering love. The methods for education for holiness are varied: Bible study of the hermeneutics, whole-brain centered brain Bible study, theological Bible study, Bible study of critical reflections and dialogue, and spectrum Bible study. Its goal is to free every Christian, congregation from isolation or the narrow confines of one group, nation, or tribe, and so free them to live the universal faith in company with all God’s people.

This thesis aims for a paradigm shift of the Christian education from monologism based on schooling-instruction to dialogism based on a transactional communication. If the transactional dimension of dialogue is deprived in educational activities, learners become nothing but passive receivers or onlookers, not participative subjects. For this reason, a community of faith needs a “dialogical” Christian education. This thesis probes for four basic principles to fashion the dialogical Christian education: (1) otherness and a surplus of seeing, (2) double-voiced discourse, (3) unfinalizability and blank space, (4) polyphony and dialogical conflict. Because an dialogue is a simultaneous dialogue of two (or more) different voices, the Christian education should be able to deal with the matters of differences and conflicts between them. Therefore, a nest task of this thesis is to explore how to deal with differences and conflicts by exploring the technique of “dialogical clashes”, “polyphonic dialogue” among characters in the Gold-Crowned Jesus. In this process, this thesis finally proposes the dialogical Christian education which accepts the other, affirms conflict and difference as factors to get to conjunctive stage of Fowler’s faith development as well as a starting point for dialogue, and practices Christian “love” in a faith community.

Today, Korean Christians are in conflict as they need to encompass secular elements, as well as a plurality of educational theories as these pertain to contemporary society. Public education has stressed a basic humanism without God being a part of its evolution. In such a situation, there lies a great weakness within learners in the lack of integration between truth and life. Therefore, the exploration of biblical reflection provides an essential yardstick for Christian education. In the New Testament, the value of teaching is found. Teaching began with Jesus. His teaching was not simply based on ethical instruction or moral exhortation. He taught God’s message authoritatively. After His death and resurrection, His disciples succeeded Him as teachers. In biblical reflection, the challenge of the function of teaching concerns what it means to feel, to think, and to act as one who is in Christ, as the disciples, and as workers for the Kingdom of God.

This article explores a study on the Christian Schooling Movement in Korea through a discussion of Calvinist Day Schools in North America. The Calvinistic Day Schools were the cradle of God’s church and the origin of Christian Schools in America. This paper describes the roots of Calvinist Day Schools, their biblical foundations, and the distinctiveness of the Calvinistic Day Schools Movements. It also offers some reflections for Christian schooling in Korea. The first chapter explains the two roots of Calvinist Day Schools which are discussed in this paper: the cultural and ecclesiastical roots. The second chapter describes the biblical foundations of Calvinist Day Schools. Sovereignty of God and social spheres, covenant, revelation, and cultural mandate are all important aspects regarding biblical foundations. The third chapter relates the distinctiveness of the Calvinist Day Schools which focus on the locus of educational authority, the aim of education, curriculum integration, and concerns about Christian community. Finally, the fourth chapter of this paper attempts to reflect on the implications of Christian Day Schools in Korea: parent’s education, teacher education, developing textbooks, and supporting parents and Christian schools. In conclusion, this paper suggests that the Christian schooling Movements in Korea should be based upon biblical foundations and parents must learn theological foundations for Christian schooling in order to be successful. The Korean church needs to encourage Christian schools and support parents to have a mission of Christian schooling.

This article discusses an approach to the connection between the father’s role and imaginative faith in child development. A child’s faith begins at home within the context of the family. Both father and mother provide important ingredients for early faith development of children, and the father’s role in the child’s faith development is as important as the mother’s role. At a very early age, a baby begins to develop the image of God and worldview with his / her socialization by interacting successfully with other people. Increasingly, effective parenting in the home should be considered to be one of the significant issues for the community of faith as well as for parents. Teaching for effective fathering in the home is one of the most important tasks in Christian education in our time. This study discusses generative fatherhood based on Erik H. Erikson’s and John Snarey’s understanding of fatherhood. It explains the father’s influence in a child’s coping with strange adults and with his / her new peers. This study also describes a way to understand faith development in early childhood based on Fowler’s understanding of selfhood development as well as faith. It also discusses a child’s first realization of God and suggests the father’s role and image for a child’s image of God derived from faith and selfhood development. Finally, developing a theological concept of fatherhood in the Korean context explores the understanding of the image of father biblically and theologically. This study uses Thomas Groome’s methodology, “Shared Christian Praxis” for exploring a suitable image of father in the Korean context.