民国初期教会教育与中国教育界的合作与交流

民国初期,教会教育界对中国自清末以来建立的新式教育开始有比较积极的评价,合作与交流的愿望加强。一方面,开始采用中国政府规定的课程和教材,另一方面,教会教育团体与中国教育社团也比较多地互相交流。两个教育系统的合作与交流打破了二者长期以来互相隔离的状态,具有一定的积极意义。     

华人掌校与教会大学的“中国化”——以陈裕光执治金陵大学为例

20世纪20年代末,中国教会大学的命运发生根本性转变。风起云涌的"非基督教"运动和汹涌澎湃的"收回教育权"运动导致不可阻挡的教会大学"中国化"进程,其显著标志之一便是华人掌管学校。金陵大学是创办最早、影响最巨的教会大学之一,该校首任中国籍校长陈裕光又是教会大学任职最早、任期最长的华人校长之一。所以,对陈裕光于教会大学"中国化"之开拓性贡献予以讨论,无疑对我们拓展中国高等教育现代化研究具有典型意义。     

台湾中原大学与香港中文大学的通识课程比较

文章对台湾中原大学与香港中文大学通识课程的理念、内容、实施途径与特点进行了深入的阐述,对两所大学的正式通识课程、非正式通识课程、潜在通识课程进行了全面的梳理与比较,提出了制约内地大学通识教育与通识课程发展的三个要素.     

圣人情结与中华文化特征——兼与基督教世界上帝崇拜比较

中国“圣人“观念源远流长。远在甲骨时期“圣”字就出现了。春秋时期开始造圣，战国进入大规模造圣时期，确立了圣人的基本特征：“圣人，道之极也”。此后两千多年，圣人一直是中国士人反复讨论的对象，孜孜追求的目标。圣人在不同时期被赋予了不同的时代色彩。圣人现象对中国化产生了复杂而深远的影响，诸如道德追求，“人主义“，救世情怀，人治社会，英雄观念等方面无不深深地打上了“圣人“烙印。与以上帝崇拜为中心的基督教化相比较，以追求圣人境界为特征的中国化，在上述诸方面也具有显的特征。     

“Created this way”: liminality,rhetorical agency,and the transformative power of constraint among gay Christian college students

This study offers liminality as an analytic tool to investigate the discursive strategies of the negotiation of oppositional identities. Interviews with lesbian, gay, bisexual, transgender, and queer/questioning Christian college students reveal appeals to essentialism, labeling, and identification. Specific findings include appeals to being “created gay,” the naming of identity labels that support and resist both traditional sexual minority and religious labels, and the deployment of a gay Christian identity as evangelism. This essay explores how disciplinary rhetorics create the conditions for the emergence of rhetorical agency, allowing for a nuanced understanding of the transformative possibilities of minority sexual identity formation.     

简论近代西方基督教在四川地区的传播

自“十字架”向内地拓展始,四川地区是西方基督教活动主要地区之一。从19世纪70年代基督新教入川活动起,最初活动十分微弱,到1900年的迅速发展,再到20年代以后的逐渐衰落,本文将就此段时期里基督新教在四川出现这样的变化的原因进行探讨。但四川是多民族聚居区,各民族情况有所不同,因而本文的地域范围暂且限定为四川的汉地,不包括四川各少数民族聚居地,特此加以说明。     

Medieval Córdoba: From Umayyad Recreations to Competitive Christian Sport

Abstract

In this article, we study the evolution of competitive sport and sporting recreations in medieval Córdoba, from the Umayyad Muslims (756–1236) to the Christians (since 1236). In this diachronic study, firstly we compare the competitive sport and sporting recreations of the Muslim East (especially those of the Abbasid period) with those of Muslim Córdoba, in order to know the level of Arabization of those practices in Córdoba, and if competitive sport is more predominant than recreations or vice versa. Secondly, we study if competitive sport and sporting recreations had the same presence in Muslim Córdoba and Christian Córdoba (or if one predominated over the other), and the possible reasons for it. We conclude: (1) that in Muslim Córdoba, sporting recreations were more important than competitive sport, unlike what happened in the great Muslim cities of the East; (2) Arabization is almost total regarding the types of sport and recreations implanted in Córdoba but low regarding horse sports and the importance of competitive sport; and (3) that Christian Córdoba shows a very different character, since competitive sport is very important (largely because by that time Córdoba had become a frontier city).     

善恶美丑的多重变奏－论雨果小说人物的类型

雨果的小说人物呈现出鲜明的类型化特点,本具体分析了雨果小说人物的四个类型：美丑善恶对比型、完美天使型、至善受难型、极恶魔鬼型。它们构成雨果小说艺术多重变奏的主旋律,分别给人以不同的审美心理感受,充分体现了作家的艺术对照原则和“真实之中有伟大,伟大之中有真实”的美学理想。作家的基督教二元论世界观和浪漫主义的艺观决定了他的小说人物的类型化特征。     

Christian home schooling in China

The literature focusing on Christian home schooling has been entirely ignored in the educational context of China, because practising home schooling is illegal and such families have strong religious beliefs. In particular, in China, studies grounded in empirical research and dealing with the development of Christian home schooling are negligible. The findings of this study were generated by an analysis of qualitative data: they provided in-depth information about the motivation of those who practice Christian home schooling, types of existing Christian home schooling, teaching content, and teaching methods and outcomes. It was found that Christian beliefs and values philosophically support Chinese Christian families in the process of their practice of home schooling.     

Learning is an ontological process: Jarvis and theories of Christian Religious Education in dialogue

Abstract

Both Jarvis and theories of Christian Religious Education (CRE) emphasise that learning develops the whole person, yet they differ in their understandings of how and why this is the case. Jarvis’s experiential learning theory begins ‘from below’ with experience, whereas many approaches of CRE begin with the end result: individuals themselves. By bringing the two into dialogue this paper offers critical insights into Jarvis’s work through an exploration of three conceptualisations of the whole person: biography, ontic self and wisdom. The discussion provokes and engages with questions focusing around the nature of experiential learning, how the whole person might be conceived and what the relationship is between learning and teaching in human becoming. The role of reflection in ‘forming’ people is then considered, together with its spiritual attributes. As a relational process, it also has a spiritual dimension, something which Jarvis, in his role of colleague, supervisor, mentor and friend, has frequently exhibited.