上帝与永恒法--论基督教神学中的普遍主义传统

基督教是西方普遍主义传统的成熟形式。柏拉图主义、斯多葛主义和保罗的因信得救说，是基督教普遍主义的主要思想来源。一神论、上帝统治论、人人皆上帝儿女的观念、救赎论、至善论和唯实论等，是基好教普遍主义的主要表现。基督教普遍主义为突破狭隘的族群意识、确立普遍的人类意识开辟了道路，并为中世纪初、中期的政治统一和西方法治传统的形成做出了贡献；但也同时给基好教带来了两极化、不宽容、喜好扩张和圣战的特性。     

基督教的教育思想探析

在坚持人性本恶的前提下,基督教发展出一整套教育思想体系,这种教育思想在现代西方社会乃至世界范围都有深远影响。介绍并剖析基督教教育思想,揭示这一教育思想体系中的内在精神,肯定这种人类古老教育思想中对现代教育具有启示作用的合理部分,在父母针对孩子道德教育的方面具有一定的实际意义。     

基督教人文主义教育和利玛窦的基督教人文主义思想

耶稣会基督教人文主义教育的特点是神学和科学的结合 ,它使利玛窦成为具有人文主义思想和理性主义思想、具备了丰富的知识和良好的文化素养的传教士。利玛窦的基督教人文主义思想 ,集中地体现在他对异族文化的充分尊重和超越宗教神学领域的宽阔的文化视野———理解、尊重和赞美中华文明的“中国观”。     

Christian Contributions to Moral Education

Abstract

Moral Education theory commonly attacks religion‐based morality as authoritarian and wants to divorce ME from RE. Three significant Christian documents, the Fourth R (the Durham Report on RE), Teaching Christian Ethics and The Child in the Church are used to support the claims that the relationship between Christianity and Ethics is more subtle, and that Christians can help young people consider issues in moral education in a balanced way and thus arrive at their own conclusions. A study of Christianity has significant contributions to make to moral education.     

美国基督教教会与早期华文教育

美国的基督教教会在传教同时,一直致力于发展教育。华文教育能提高华人文化素质,又是华人社会的基本需求,美国的基督教教会积极参与了华文教育并为此做出了重要贡献。本文以19世纪后半期和20世纪初至40年代两个时间段的历史事实为依据,探讨美国基督教教会参与早期华文教育的活动和产生的影响。     

Christian Higher Education: An Education that Liberates

In this wide-ranging review essay, the author engages Christian Higher Education: A Global Reconnaissance, a book edited by J. Carpenter, P. L. Glanzer, and N. S. Lantinga (2014). His remarks focus especially on the five chapters of the book that survey Christian higher education in nations where he has direct experience: Brazil, Kenya, India, South Korea, and the United States. An extended reflection, both philosophical and practical, is then offered on a common task of Christian higher education across many cultures: how to develop and sustain a holistic education that promotes Kingdom prospering, above and beyond national and commercial purposes. He makes the case for a liberating education that seeks to instill a dynamic combination of integrative thinking and character formation. The essay ends with practical advice as the author encourages fellow educators to focus their efforts on faculty development, general education, and cross-cultural partnerships as the keys to building and sustaining a liberating education.     

Conceptualizing Service-Learning in Christian Higher Education

Christian higher education is charged with the distinct mission of integrating faith and learning, and course-based service-learning has been identified as a supportive platform for this undertaking. Christian service-learning represents "a teaching and learning strategy that integrates academic instruction, community service, and guided reflection from a Christ-centered, faith-based perspective in order to enhance student learning, to foster civic responsibility, and to develop servant leaders” (Mullen, 2010 Mullen, S. (2010). Integrating a service and learning paradigm in a Christian education environment. Christian Education Journal, 7(1), 162–171.[Crossref] , [Google Scholar], p. 164). A large volume of literature pertaining to the theoretical and practical aspects of service-learning courses exists; however, the current literature and corresponding perceptions of best practice may not fully support the distinct nature of service-learning in Christian higher education. Therefore, the purpose of this article is to examine a predominant service-learning typology that dichotomizes traditional and critical service-learning (Mitchell, 2008 Mitchell, T. D. (2008). Traditional vs. critical service-learning: Engaging the literature to differentiate two models. Michigan Journal of Community Service Learning, 14(2), 50–65. [Google Scholar]) through the contextualization of faith-based higher education. Then, in an attempt to further elaborate upon Mullen’s (2010 Mullen, S. (2010). Integrating a service and learning paradigm in a Christian education environment. Christian Education Journal, 7(1), 162–171.[Crossref] , [Google Scholar]) definition, Morton’s (1995 Morton, K. (1995). The irony of service: Charity, project, and social change in service learning. Michigan Journal of Community Service Learning, 2(1), 19–32. [Google Scholar]) typology is recommended to frame Christian service-learning as it acknowledges the validity of multiple paradigms of service-learning (charity, project, and social change) and emphasizes the manner of their implementation (thick versus thin). Micro- and macro-level strategies, based on Morton’s (1995 Morton, K. (1995). The irony of service: Charity, project, and social change in service learning. Michigan Journal of Community Service Learning, 2(1), 19–32. [Google Scholar]) typology and subsequent recommendations, are provided to support faculty members and administrators attempting to implement and sustain service-learning at faith-based institutions. Specifically, Christian institutions should prioritize faith-based organizations as core partners, and faculty members should intentionally utilize reflection to integrate faith and learning.     

Spiritual Formation Within Christian Higher Education

The Christian university has a distinct responsibility to provide an environment devoted to the spiritual formation of students. Spiritual formation is not to be viewed as the only important goal of the university, thereby sacrificing intellectual or relational development, but rather spiritual formation is the aggregate “product” of the Christian college. It is a culminating attribute produced holistically from the collection of experiences gained while attending the Christian college. Christian higher education has distinct advantages in its history of spiritual formation while also facing significant challenges. Yet as the Christian colleges are true to their calling, there are few institutions better positioned to examine the spiritual formation of their students. This article reviews various aspects of this spiritual formation.