REFLECTION ON FAITH INTEGRATION IN
CHRISTIAN EDUCATION

Linda Pyun (Associate Professor, Azusa Pacific University)

Over the past two decades, there has been an ongoing discussion about “faith-learning  integration” in Christian colleges and universities. As Christian academics realized the danger  of becoming secularized, they began to pursue higher education that is firmly grounded  in Christian perspectives. Christian institutions, therefore, ask their faculty of all disciplines  to approach their fields within the framework of Christian principles and doctrines. Thus,  it is now imperative that Christian faculty be able to integrate their Christian faith into  their academic vocation.
On the surface, this seems an effortless task in the field of Christian education, since  Christian education is inherently grounded in the faith. However, given that Christian education  needs to have deliberate, continuous dialogue with other disciplines such as philosophy,  theology, and social sciences, Christian educators need to find new connections with the  purpose of advancing His Kingdom. Since the ultimate goal of Christian education is  transformation of a person for the work of God, faith integration within the field of Christian  education must also ultimately aim to transform the individual through right teachings  (orthodoxy), right actions (orthopraxy), and a right heart (orthokardia). Creative interaction  between faith and a given discipline (e.g., Christian education) will enable students to develop  a Christian worldview and to see the interconnectedness of God’s truth in different disciplines.
Christian scholars have practiced faith-learning integration through their lesson plans,  assignments, readings, researches, and publications. Yet too often, they have done so without  a clear understanding of academic faith integration – not certain about what faith integration  entails or how it is to be executed. This article offers critical personal reflection on the  perception and the practice of faith-learning integration in the academic setting, focusing
specifically on Christian education. I will present my own work in integrating faith within  the larger disciplines of education and the social sciences, making it reasonable and applicable within the Christian context.

MEMORIAL TO MARIA HARRIS (1932-2005):
AESTHETIC APPROACH TO RELIGIOUS EDUCATION

Tae Young So (Hansei University, Lecturer)

It has been about 10 years since Dr. Maria Harris passed away from us. I dedicate this study to Harris who had made great achievements in the area of religious education from 1932 to 2005 and has given great influence on my study until now.
Harris has contributed to establishing the relationship between aesthetics and religious education. Harris understands church as the artistic community and human beings as artists with the image of God, the Artist. On this theological foundation, she develops her own educational theory which is called the art of teaching. This study introduces
the art of teaching and curriculum as artistic five movements: contemplation, engagement, formgiving, emergence, release. Harris also describes the art of teaching as the process to create harmony of teacher, students, and subject matter, suggests five criteria for the art of teaching (taking care, taking steps, taking form, taking time, and taking risks), and emphasizes the use of poetic and artistic language in the classroom. Finally, this study applies Harris' art of teaching to the Korean context and compares the art of teaching with the Korean play, Ma dang Keuk. Harris was the
first religious educator who connects the aesthetics to religious education and made religious education artistic, beautiful, imaginative, and creative.

 ISRAEL’S RELIGIOUS IDENTITY & INTEGRITY AND
THEIR IMPLICATIONS FOR CHRISTIAN EDUCATION

Kyoo Min Lee (Presbyterian University & Theological Seminary)

Not only during Biblical times but also after the fall of Jerusalem by the Roman Empire, Israelites wandered about the world away from their homeland for an exceptionally long period of time. They were, however, able to maintain their identity and integrity as the people of God. We need to inquire about the main factors while raising the question, “what would be the main factors of their ability to maintain their identity and integrity after long exile?”. This study endeavors to search for such factors and their meaning in terms of theology, psychology, and education. This study
employs interdisciplinary methodology that utilizes findings and insights gleaned from biblical studies, systematic theology, and psychology. This sort of interdisciplinary study could greatly help our investigation toward finding ample implications for Christian education. Having all these in mind, this study explores meanings of the image of God
and covenant as two main factors as an attempt to provide a way in which modern and postmodern society may find an alternative. After some exploration, several implications are to be drawn from what are to be discussed in the main body of this endeavor. In relation with Christian education they may show a direction toward which next generation can grow and mature. This kind of Christian education can be called intergenerational Christian education or transgenerational Christian education.

THE EFFECTS OF BIBLE PUPPET PLAY
SIMULATING REAL LIFE SITUATIONS FOR
FORMING THE CONCEPT OF GOD

Hee Young Jeoung (Professor, Chongshin University)
Hyun Jung Shin (Professor, Jeonghwa Arts University)
Ji Young Park (Former teacher of Yeumkyang Kindergarten)

The current study examines the effects of puppet plays based on the Bible stories that are applied to actual situation for forming concept of God in children. Forty-two 4-year old children at a kindergarten in Seoul were divided into experimental and control groups, and a total of 8 classes utilizing puppet plays based on the Bible stories were conducted over 4 weeks. The CGCQ questionnaire, used also by Dickie, translated and edited by Young Joo Lee (2007), was divided into Loving God, Almighty God, God of Authority, and God Afar, and was used to do both pretests and
posttests, which were analyzed with t-tests. The results show that first, children’s scores on general concept of God were significantly higher for the experimental group than the control group, under which children only listened to Bible stories. Second, children in the experimental group with the puppet plays based on the Bible stories applied to actual situation showed statistically significant improvement in their concept of Loving God and Almighty God, and significant decrease in their concept of God of Authority and God afar. This shows that utilization of puppet plays applying the Bible stories to actual situation is effective in improving the concept of God in children.

THE STUDY OF COACHING AS A CHURCH SCHOOL
TEACHER EDUCATION METHODOLOGY

Cheol Hyun Cho (Assistant professor, Kosin University)

Methodology for educating church school teachers must be varied because church size, context, and demographics differ from church to church. In this essay, I suggest coaching as one methodology of church teacher education. Coaching, which could be regarded as a type of informal education, can be an effective teaching methodology for
the teachers’ education regardless of church size. This essay discusses various definitions of coaching, six principles of effective coaching, and reflection on coaching based on a biblical perspective.
Strategies for the coaching process have been suggested for a practical application of coaching in the church context. First, this paper suggests a general coaching process for educating church teachers (church school teacher education) that consists of four steps: self-awareness, goal setting, action planning and goal implementation, and reflection and feedback. Second, peer coaching through observation is suggested. Experienced peer church school teachers may form a coaching team and lead the coaching process through observation. A coaching team may execute the process by
setting specific goals for peer coaching, deciding on the type of coaching process, explaining the coaching process to participants, executing observation program, and finally discussing and providing feedback to the teachers.

THE TEXT AS THE PROJECTED WORLD AND
THE IDENTITY OF KOREAN-AMERICAN COLLEGE  GROUP

Jin Kyung Park (Lecturer, Methodist Theological University)

The purpose of this article is to explore the dialectic, meaningful connection between the second-generation Korean-American college student experience and teachings in Bible study, which from the perspective of Paul Ricoeur (1913-2005) are both helpful and unhelpful in building and strengthening their identity. By examining two members of the college group of U Church and their interpretive activities of meaning provided by the Bible as well as by their culture through Ricoeur's hermeneutical notion of the “text as the projected world,” this paper seeks to investigate the making and re-making of the meaning of being Korean-American Christians. In this interpretive process, Ricoeur provides a useful tool by which texts, biblical texts included, present to the readers a possible way of being-in-the-world: a
new way of living in the world. That is, he shows an example of how in the Bible a possible world is opened and a mode-of-being in the world (faith) is nurtured and deepened. This article presents how the two biblical passages the two interviewees (Samuel and Jennifer) chose come to project a meaningful world for them by respecting both sides of their identity - Korean and American - but at the same time, their ultimate identities are as disciples and as part of the body of Jesus Christ as Korean-American Christians. In discovering and uncovering a way to link their faith/life experiences with the Bible, this paper also suggest five key educational and practical dimensions the U Church college group pastor should pursue: (1) guidance for being an interpretive community, (2) a link between life story and the Bible Story, (3) discovery and intensification of identity, (4) contextual interpretive process, and (5) proper curriculum and teaching approach. The findings from these interviews open the way to understanding the identity of the second-generation Korean-American college group in general, to exploring various needs and issues of Christian college students, and todeveloping Christian education for the second-generation college-aged people and further later-generations.

THE GLOBAL TREND OF RELIGIOUS-BASED
SCHOOLS AND THE LITERARY APPROACH

Moon Son (Yonsei University)

The publicity of religious schools in the academic area of religious education is very important issue. In this paper, the author focuses on global patterns concerning the publicity of religious-based schools. In privately lead models of religious education such as that of the United States, the main educational purpose of these religious institutions is described as the idea of democratic education. In addition, the core value of state lead models such as European pattern of religious schooling is covered with religious diversity. However, the public character of these religious institutions in the United States and European countries are limited by improperly responses to the existential aspects of religious education which is the soul of religious-based schools.
So, the author suggests the literary approach model of religious education as an alternative. The teaching model of literary approach contributes to the useful solution to enhance the subjective participation and interpretation between teacher and learner.

CHRISTIAN EDUCATION FOR ENHANCING ADULT
MEANING-MAKING ORIENTED FOR
TRANSFORMATION IN THE CONTEMPORARY
CONTEXT OF INDONESIA

Justitia Vox Dei Hattu (Jakarta Theological Seminary)

The indoctrination model governed by a dictation method, which mostly dominates adult Christian education in the church of Indonesia, limits the space of adults’ meaning-making activity. Therefore adults are not creative enough to respond towards various situations brought by the contemporary context of the Indonesia they encounter every day. The adult meaning-making model oriented for transformation emerges as a response against indoctrination model and its dictation method. This model promotes critical thinking, mutual dialogue, and transformation as main characteristics of adult meaning-making activity.

韓国近代女性教育に及ぼしたキリスト教の影響

趙 銀河 (牧園大學校)

稿では,旧韓末における近代化するなかで,伝統的かつ家父長的な人間観と男女関係,社会秩序に対する批判的省察が近代的意識の登場と共に成り立ち始めた.このような状況において女性たちは,キリスト教との出会いを通じて人間としての尊厳的アイデンティティを新しく発見し,平等と自由の価値と自立的,また主体的な人生観を持つようになる.近代的女性論の登場と共に新しい女性教育の必要性と要求への提起を始点に,女性教育のための公的教育機関が設立され始めた.近代的教育が追求した教育的目標を導き出したのはキリスト教によって設立された女性教育機関等であった.特に梨花学堂は初のキリスト教女性教育機関として,女性たちの自立と男女平等または公的な世界への進出を可能にする役割を果たした.

特別に学校を通して,女性たちは女性宣教師の人生と深く関わり合いながら,近代的認識とフェミニスト的思考を育むことができた.また女子学生たちは自治会を結成し,彼女たちはすすんで自律的活動や集まりを通して救国活動の意識,自立的女性の人生に対する意識を高めていった.このような流れから学校が単純な知識伝達の機関としてではなく,教師の人生を通して意識変化を経験し,学生自治活動を通して女性たちの社会活動,または公的役割に対する意識の育成と実践の場となった.

同時に教会で行われた｢聖書査經会(Bible　Conference)｣は学校に進学できない女性たちがと年齢に関係なくキリスト教の女性たちにキリスト教的価値観と聖書的知識を教育した.このような教育を通して,キリスト教的価値に基づいた人間平等,人間の尊厳,女性たちが主体となる人生への認識の変化を提供した.これにより,女性たちは教会の自立と社会奉仕,そして救国活動など,積極的な活動が可能となった.キリスト教は韓国近代化の変化のなかで女性たちの近代的認識を育成し,具体的には教育機関の設立を通してキリスト教的,かつ近代的な女性たちを育てる重要な通路であったことについて研究した.キーワード:　近代化,女性教育,梨花学堂, 聖書査經会(Bible　Conference),キリスト教教育.

PÉDAGOGIE DE MAÏEUTIQUE DE SOCRATE ET
SA MISE EN OEUVRE AU CURRICULUM

Eun Kyoung Nam (Seoul Theological University)

It is being evaluated that there exists a significant gap between the theory and the reality of the curriculum chosen by many schools today. This issue is even more prominent in Confucian educational environments like Korea, where the teacher’s authority outweighs the student’s autonomy. Such is because most Korean schools, in order to achieve educational objectives that prioritize academic contents, base their curricular design on an ‘outcomes-based’ or ‘product-driven’ models where the teacher unilaterally instructs the student. To minimize the aforementioned gap, this dissertation aims to find how ‘knowledge’, in the teaching-learning process, should be searched for in a teacher-student relationship by studying the Socratic method, maieutics.
Socrates’ ‘maieutics’ is a form of art in which the learner summons his/her inner truth spirits. Such is achieved through philosophical discussions and dialogues between the teacher and the student. In this process, the teacher acts as a spiritual helper who enlightens the student’s reason and converts his/her mind. The teacher respects the student just as the student respects the teacher, takes into consideration of each student’s needs, and adjusts the teaching process to the student’s level of readiness and comprehension of the material.
Furthermore, the teacher helps the student autonomously find knowledge by merely providing him/her simple indications.
The Socratic method, if successfully applied to Korea’s unusual educational situation, will help teachers, students, parents, and administrators to jointly develop and supplement the original curriculum. In this process, the teacher is an artist who enhances the teaching-learning quality and cultivates the student’s problem-solving skills, self-reflective capacity, and responsibility. The Socratic method should be the bridge to understanding how each academic subject-matter is to be studied. If such objective is achieved, it can be expected that the traditional curriculum in Korea will reform to a ‘process-inquiry design’.

 

STUDIE ZUR ERZIEHUNG FÜR KIND VON
COMENIUS AUS DEM MODERNEN ASPEKT

Eun-Ju Kim (Seoul Theological University, a part-time lecturer)

In der Pädagogik ist Comenius als der Vorläufer der entwicklungspsychologischen Pädagogik bekannt. Der Grund liegt besonders darin, dass Comenius ganze Lebensalter als acht Stufen unterscheidet und die jeweils entsprechenden Schulen bildet. Hier bekommt die Kindheit eine große Aufmerksamkeit. Aber demgegenüber gibt es eine andere Interpretation über die Comenianische Pädagogik. Der Schwerpunkt liegt darin, dass nur scheinbar der Comenianische
Gedankengang eine Antizipation der neuzeitlichen Pädagogik ist. Daher beschäftige ich mich in der vorliegenden Untersuchung, auf welchem Grund Comenius die Früherziehung des Kindes betont und welche Bedeutung die Unterscheidung der Altersstufen und die Naturmäßigkeit beim Lernen bei Comenius enthalten.
Zusammenfassend ist festzuhalten, dass bei Comenius kein organischer Entwicklungsgedanke zu finden ist und auch das Kind keineswegs im Zentrum steht. Die Unterschiede zwischen den Altersstufen werden im Sinne eines hierarchischen Systems durchgeführt, in dem alle früheren Stufen den jeweils späteren Lebensaltern als Vorbereitungen dienen. Dabei sollen die irdischen Schulen auf die Ewigkeit vorbereiten. Die Kindheit ordnet sich dem Erwachsenenalter unter und sie wird als die eigenständige Phase nicht betrachtet. Das Kind hat bei ihm noch keine Gegenwart. Nur ist ihr die Vorbereitungsfunktion auf das spätere Leben als Erwachsener zugewiesen.
Demgegenüber nimmt Comenius die Methoden in Wahl und Ausgestaltung der Wahrnehmung des Kindes ernst. Die Leistung der dem Kind angepasste Methodik von Comenius darf nicht übersehen werden.