The paradigm shift of the faith community -- from a schooling and instructional model to a community of faith and enculturation model -- was revolutionary to merit-oriented and college entrance exam-centered education in Korea. This Method has prompted a reexamination of educational ministry and caused us to rethink how we can improve the learning context for formation of faith and its lifestyle. we have acknowledged the possibility and limitation of faith community education. Therefore, the purpose of this article is to reexamine three methods and models for Christian faith and its life style to develop a Christian democratic citizenship.First, ritual and model of liturgy have always been central to the life of the community. Through rituals community celebrate her heritage and tradition, memory and hope of faith. Liturgy unites symbolical actions(rituals) and social actions. Liturgy includes discipleship within the faith community trough ritual and citizenship in the world by personal and social action. Thus, I introduce model of liturgical process: child baptism, first communion, covenant, conformation, ordination for Christian calling, and last rites. Second, intergenerational experience and family clusters are enable congregation to interpret the meaning of their own faith and experience. Intergenerational experience emphasize the nature, character, and quality of these interactive experience among people of all ages within a community of faith that best describes the means of educational ministry. As model of experience, I explore family cluster programs which bring transactional experience among families and have opportunity to reshape communal spirit and life. Lastly, social action and praxis movements must committee together to transform society and reform the community life. Therefore, Groome and Browning provide alternative models of action praxis which concern about how the community itself is transformed in multi-cultural society.The Method of the faith community education has made contributions to educational ministry. True understanding and reusing of method of the faith community show that Christians must act responsibility to transform the Korean church and society. The efforts of educational ministry for the faith community should be studied and provided in the Korean educational context.
The paradigm shift of the faith community -- from a schooling and instructional model to a community of faith and enculturation model -- was revolutionary to merit-oriented and college entrance exam-centered education in Korea. This Method has prompted a reexamination of educational ministry and caused us to rethink how we can improve the learning context for formation of faith and its lifestyle. we have acknowledged the possibility and limitation of faith community education. Therefore, the purpose of this article is to reexamine three methods and models for Christian faith and its life style to develop a Christian democratic citizenship.First, ritual and model of liturgy have always been central to the life of the community. Through rituals community celebrate her heritage and tradition, memory and hope of faith. Liturgy unites symbolical actions(rituals) and social actions. Liturgy includes discipleship within the faith community trough ritual and citizenship in the world by personal and social action. Thus, I introduce model of liturgical process: child baptism, first communion, covenant, conformation, ordination for Christian calling, and last rites. Second, intergenerational experience and family clusters are enable congregation to interpret the meaning of their own faith and experience. Intergenerational experience emphasize the nature, character, and quality of these interactive experience among people of all ages within a community of faith that best describes the means of educational ministry. As model of experience, I explore family cluster programs which bring transactional experience among families and have opportunity to reshape communal spirit and life. Lastly, social action and praxis movements must committee together to transform society and reform the community life. Therefore, Groome and Browning provide alternative models of action praxis which concern about how the community itself is transformed in multi-cultural society.The Method of the faith community education has made contributions to educational ministry. True understanding and reusing of method of the faith community show that Christians must act responsibility to transform the Korean church and society. The efforts of educational ministry for the faith community should be studied and provided in the Korean educational context.
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