Earticle

The theory of critical pedagogy based upon a feminist perspective encourages women to confront with their current situation, past and the future both in the private and public lives. It challenges women to animate themselves and change society and the individual rather than to maintain the status quo. In this article, I have insisted the importance of proper education empowering women in the church with some points. Firstly, I explained the educational programs that provoke women’s sense of subjectivity and self knowledge. Programs are inspired by scholars of the critical pedagogy and have been practiced with women in the church. Secondly, I have tried to make a dialogue between the critical theory of education and experience of workshop group which is formed with women. I have utilized the theories of Maria Harris, Paulo Freire, and bell hooks in this process. Christian Women have shown four stages which are hesitation, awakening, expulsion of myth, and hope as the process of transformation and liberation. Beyond the individual limitation as a woman and social discrimination from the patriarchal culture, the Christian women realize the responsibility that God has given to them through the educational support in the church. The process of liberation is fulfilled by the way of critical thinking and reflection which is a fruit of the critical pedagogy

“Children are a gift from God and His reward” (Psalm 127:3). However, some parents today have not really enjoyed but struggled in child-rearing because of many behavioral problems encountered during childhood. The reasons of child misbehavior are various. Child misbehavior grows out of a mixture of their search to fulfill unmet needs, parents’ sinfulness, the negative impact of environment, and their own sinful tendencies. Empirical studies show about the relationship between children’s misbehavior and parents who are the primary influencing factors: parenting styles, the views of the nature of humankind, parental discipline strategies, parental depression, parenting satisfaction, and other family factors. They inform that parents directly and indirectly influence children’s misbehavior. They show parents’ cognitive, affective, and behavior aspects are involved in child misbehavior. This study suggested some ways of self-discipline in the three aspects for parents to prevent and solve child misbehavior. To change thought pattern, first, parents need to have the biblical view of the nature of children. Second, parents need to have the right knowledge about human basic needs which many psychologists have recommended. Third, parents should have positive thinking about child misbehavior. To change feeling patterns, parents need to often check their feelings towards it. Lastly, to change parents’ parenting practices, first, parents should consider all causes of child misbehavior. Second, to fully satisfy children’s basic needs, parents should provide for those needs. Third, to avoid hostile parenting practices, parents should willfully try to change their actions. Fourth, parents can change their parenting practices by giving special attention to positive behavior to encouragement and praise for positive behavior rather than criticism for negative behavior. Fifth, parents should find alternative methods for physical punishment. Sixth, parents should try to make a happy and healthy life for themselv

There has been a perennial tension between challenge and response in human history and Christian education is not an exception. In this paper, views of sociologist Wuthnow, Christian educator Moore, and spiritual and educational teacher Palmer are presented in terms of their evaluation of today’s postmodern ethos. Their evaluation was named as challenge. Then their treatment of each challenge was dealt with in order to find clues for providing wholistic perspective of life in general and Christian education theory in particular. As a result of analysis of three writers’ thoughts, several clues were detected and they are to be the basis of making a wholistic Christian education theory as a next project. The clues were commitment, connection, discernment (Wuthnow), heart (Moore), integrity of self, journey to hidden wholeness with a circle of trust (Palmer). Their insights are helpful and valuable, we however cannot celebrate yet because we have not reached the final destination yet. Until we finish our journey to wholeness and/or meet our Lord, we must continue our journey.

This article explores the critical elements of Christian schools. In Korea, Christian schools have two limitations, that is, teaching Christianity in the classroom and preparations for the college entrance examination. In this paper, I shall describe clues about the constructive ideas of Christian schools for encouraging Christian school leaders and parents who are interested in managing and teaching in Christian schools. This paper initially deals with the goals of Christian schools and the determinants will be explained which are related to goals such as metaphysical, epistemological and axiological beliefs. Subsequently, I shall describe the biblical view of student who is created in the image of God but fallen and will be restored in the image of God. Next, the biblical view of teacher which focuses on the functions and the metaphors of the teacher will be discussed. Finally, I shall attempt to emphasize the curricular based on the unity of truth and the role of the Bible.

This study investigates the understanding of cultural differences and generational gaps arising in multicultural families and to analyze what the role of Christian education is in helping them. Today, multicultural families in the Republic of Korea are increasing rapidly. According to the Ministry of Public Administration and Security (2009), there are 1,106,884 immigrants and foreigners who are living in the Republic of Korea. This is 2.2% of the total Korean population and a 48.5% increase as compared with the year of 2006. All immigrants experience cultural shock in encountering cultural differences as they come to a new land and atmosphere. They usually feel the impact of a new culture in a new circumstance. Some apply themselves to a new culture appropriately, but some of them do not do well as they try to adjust to their new culture. Children adapt to a new culture more easily than adults. There is a conflict between generations in multicultural families, caused by the generation gap as well as by a different culture. Teens are struggling with two different cultures: one is their inner culture, which their parents have been engaged in, and the other is their outer culture, in which they are involved in daily life. Teenagers adapt more quickly to new cultures than their parents. And teens prefer to follow the new culture rather than what their parents have followed. They probably avoid the self-conflict to accept two cultures. They seem to cope by understanding less of the previous generation’s culture and tradition because they live in a new culture. They don’t feel any necessity to understand. This study will attempt synthesize and analyze a body of literature that should be familiar to educational leaders. First, it will explore the understanding of cultural differences in multicultural minority families. It will review the concept of multicultural minority families and the cultural discontinuity they experience. It will also examine multicultural parental involvement and barriers preventing multicultural parents from participating in education. Next, this study will provide a foundation for Christian education for cultural differences and the generational gap. It will explain the function of education in the faith community for intergenerational conflicts. It will also study interpersonal communication skills as a teaching method for this issue. Then it will discuss how people learn from each other and role of Christian educator.

The purpose of this study is to help find effective ways of educating congregations in the emerging multicultural ambience of South Korea by studying healthy and functional multiethnic churches in the U.S., particularly, focusing on their church education and ministries through qualitative research methods. The participants of this study are selected from the leadership of three local churches in Massachusetts, U.S. and five of eight interviewees, in charge of multicultural churches, were selected for analysis based on how well they representedthe range of experiences across the sample. Through qualitative approaches, we have discovered five dimensions of the successful multi-ethnic church in the U.S.: 1) a welcoming atmosphere, 2) empathy, 3) cultural sensitivity, 4) a willingness to change old ways, and 5) program diversity. The churches showing these characteristics werenot only healthy and functional, but also experiencing growth. Additionally, we were able to come up with a structural concept based on the abovementioned five characteristics of the successful multi-ethnic church, as hospitality, humility, openness, flexibility, and diversity. These are qualities that appear to provide the multicultural/ethnic church a solid foundation for helping congregants to become mature in the faith.

Identity and ethnicity are the critical issues that second-generation Korean American adolescents are facing today. This paper intends to examine the critical issues surrounding identity and ethnicity among second-generation Korean American adolescents as well as draw valuable implications for Korean immigrant church ministry. For this purpose, first, the writer reflects on identity and ethnicity from a biblical point of view. Second, he briefly presents an overview and discussion of a theoretical basis related to the issues of identity, ethnicity, and ethnic identity. Third, he describes the experiences that second-generation Korean American adolescents may share in common in relation to both issues. Second-generation Korean American adolescents tend to have a more difficult time developing a positive sense of identity, compared to their white peers, largely because of the issues surrounding their ethnicity. Finally, the writer draws several implications for second-generation Korean American ministry in light of the discussion. He suggests two important directions, along with some specific ideas and activities, which Korean immigrant churches should consider for ministry to second generation Korean American adolescents. First, Korean immigrant churches need to help their youth appreciate their bicultural identity, encouraging these young people to develop a more integrative identity, while forming their Christian identity. Second, Korean immigrant churches need to help their youth to broaden their understanding of cultural differences and improve their multicultural competency through exercising proper attitudes and utilizing cross-cultural training programs or methods.

This research investigates the causes of the increase of singles (unmarried adults) within the church and possible directions for the Christian education of these individuals. Focusing on the formation of intimacy (which normally occurs during adolescence) attachment types, psychological aspects of self-differentiation, relational aspects and aspects of emotional fusion were analyzed based on the attachment and self-differentiation of single males and females, ages 33-44. Singles’ experiences with their parents and God were analyzed for their effects on attachment and self-differentiation. In addition to analyzing the causes of delayed marriages, this research aims to discover if the basic causes lie in the attachment to their parents and self-differentiation. This researcher intends to present basic data and identify directions for Christian education, as the church is not currently providing concrete education programs for these singles.

Neurotheology (neurotheological studies) is an emerging field of study that seeks to integrate cognitive neuroscience with religion and theology. Within the field of neurotheology, two primary approaches predominate: “Reductionist” group and “Religionist” camp. Unlike Reductionists, Religionists (Ahbrook, Newberg, Murphy and her colleagues) attempt to discover whether there exists a biological component of the human body (the brain) that is responsible for either enabling and/or generating the experience of that which is called “religious.” Most neurotheologians believe that explorations of the nature of our brain can help us better to understand “the ways things really are” in the our human brain and in our world. This article deals mainly with the Religionist point-of-view and attempts to provide a comprehensive review of the most prominent approache in neurotheological studies and its implications for Christian education.

John Wesley’s educational philosophy and practice was driven from his theological consideration. Wesley had much influence form his mother Susanna, whose educational philosophy and practice were one of the core foundations for establishing Wesley’s educational philosophy and practice. And also, John Wesley read a lot of books which made him to consider the condition of human nature. He exclaimed the urgent need of salvation and spiritual training for holiness life, which were the core theme in his education. In addition, John Wesley had some spiritual experiences especially within moravian movement, which made him to focus spiritual experience of the believers, such as conversion and holiness life at the field of education. In terms of children education, Wesley built and managed regular school like Charity School and Kingswood school, and encouraged Sunday school movement in order to make children have conversion experience as well as academic knowledge. When it comes to adult education, Wesley exercised group formation, which was represented by class meeting, band, and selected society. Wesley’s group formation was for adult education. According to Knowles (1973), adult learning means adult can learn through “self-directed learning”. But Wesley’s group formation did not show the possibility of self-directed learning because Wesley focused teacher’s role rather than learner’s role in his group formation. Many studies are needed in order to find out connection between the concept of Knowles’ adult learning theory and the exercise of Wesley’s group formation as a further study. And also, the study about some practical methodology suitable for the field of Christian education could be omitted because of the limit of paper. As a result, this paper suggested Wesley’s educational philosophy in the view of theological concept of human, philosophical consideration, and educational elements. This paper evaluated the value of Wesley’s theology and practices in the view of educational philosophy.

Il y avait le conflit autour de l’école chrétienne coréenne depuis la renovation de la loi de l’école privée en 2006. Nous avons essayé de chercher l’origine du conflit dans l’histoire de l’école chrétienne. Elle se développa avec la modernisation propre de notre pays. La modernisation lui fit répondre à l’exigence exogène, d’un côté. D’autre côté, l’école fit les efforts pour garder son identité. Cela causa sa propre dynamique. Une idée durkheimienne du système scolaire nous permit d’ouvrir les yeux vers cette dualité de l’école. E. Durkheim, sociologue français, analysa le système scolaire à travers son histoire. Il y trouva deux aspects de l’enseignement scolaire. Selon lui l’éducation est essentiellement une socialisation méthodique. Et le rôle de l’école était donc illuminé sous l’angle du fontionnalism et comme déterminé par l’exigence de la société globale ou par la structure sociale préexistante. En même temps, l’école est une société, c’est-à-dire un groupe social qui a son unité, sa physionomie propre, son organisation. C’est le double personnage de l’école. Empruntant le point de vue pour notre etude à la pensée durkeimienne, nous avons essayé de voir l’histoire particulière de l’école chrétienne chez nous. Il nous semble y trouver le double personage. C’est-à-dire elle suivait l’esprit chrétien au niveau d’idéé. Cependant ses activités pédagogiques n’avaient pas de grand difference de celles de l’école publique. C’est la situation qui permet le gouvernement d’y intervenir plus facilement. Il est vrai que le gouvernement doit respecter la particularité et l’autonomie de l’école privée chrétienne. En fait on pousse souvent en avant les politiques éducatives sans consideration sur ses caractériatiques historiques et culturelles. La rénovation de la loi de l’école privée conduit plus ou moins à la même situation. Cependant le problème de l’identité de l’école chrétienne est toujours là. Nous voulons proposer que l’école chrétienne s’examine : l’histoire, la pédagogie, l’administration, et surtout son identité. Cela doit être la meilleure réponse au défi laïque.