![]() The holy spirit in the educational process. What is spirituality in an educational context? British Journal of Educational Studies, 39(4), 386–397. Notre Dame: University of Notre Dame Press. ![]() ![]() Norsworthy (Eds.), Reimagining Christian education: Cultivating transformative approaches (pp. Christian theological, hermeneutical and eschatological perspectives on environmental sustainability and creation care – The role of holistic education. Li as cultural grammar: On the relation between li and ren in Confucius’ Analects. Comparative philosophy and cultural patterns. Aerts (Eds.), Worldviews and cultures: Philosophical reflections from an intercultural perspective (pp. Journal of Ecumenical Studies, 32, 35–62. The contemporary Confucian-Christian encounter: Interreligious or intrareligious dialogue. Anthony (Ed.), Introducing Christian education: Foundations for the twenty-first century (pp. Theological foundations of Christian education. Confronting Confucian understandings of the Christian doctrine of salvation: A systematic theological analysis of the basic problems in the Confucian-Christian dialogue. The Wesleyan Quadrilateral as an aid to formation in tertiary education. Journal of Moral Education, 25(1), 47–55. Communitarianism and the social construction of morality. Contemporary Chinese Thought, 44(2), 3–15. The religious nature of Confucianism in contemporary China’s “Cultural Renaissance Movement”. Oxford Review of Education, 21(1), 83–98. Towards a distinctive conception of spiritual education. Grand Rapids, MI: Baker Academic.īerling, J. Philosophical foundations of Christian education. Oxford: Oxford University Press.īenson, W. Sagehood: The contemporary significance of Neo-Confucian philosophy. The Analects of Confucius: A philosophical translation. Standish (Eds.), The Blackwell guide to the philosophy of education (pp. Four observations of Confucian and Christian traditions are noted: (1) there is a plurality of Confucian and Christian traditions (2) both traditions are based on and find legitimacy in their respective canonical texts (3) Confucian traditions tend to be more religiously untethered whereas Christian traditions tend to be more religiously tethered and (4) the comparison between Confucian and Christian traditions in this book is not of their truth claims but of how their respective adherents (re)interpret, appropriate, and apply the teachings in their lives. Through the social processes of constructing and transmitting shared meanings, Confucian and Christian traditions establish and sustain their own communities of faith, identification, and interpretation. Remember, Christianity already has a reputation for being joyless and solemn, so make it a point to change the narrative.A tradition is comprised of discourses that seek to instruct communities of people on the correct forms and purposes of given practices. Combine this with the serious air that many Christians take on when talking about their faith, and many newcomers will be turned away. Someone who is from another religion might be horrified at the fact that Christians appear to be celebrating a torturous death or confused as to why Christians are so happy to hear that they are inherently sinful and were doomed. ![]() Christians find the knowledge that Jesus died for their sins and saved them to be joyous. To do that, Christians need to understand what appeals to an outsider. One of the most important things to do is to make the process look like it is worth it and to entice a person to give Christianity a chance. Unfortunately, some have a tendency to forget what it is that is most likely to draw someone to a new faith. Conversion is not easy on a person, and it is a process. They want to spread their faith and many of them work hard to entice friends, family members and coworkers to join their church. ![]() Christians are always looking to bring new people into the fold. ![]()
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