지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
This study began with the question, “Does spirituality really exists for children, who developmentally have not reached a level of maturity?” In other words, this paper seeks to search for answers to questions such as: first, does children’s spirituality really exist? second, how is Christian spiritual formation for children possible? third, is there new principle of knowing and teaching method for spiritual formation for children? forth, what is core of Sofia Cavalletti and Karen Marie Yust for spiritual education for children and what is their limit? For this purpose, the author explores the questions focusing on the educational principles of Cavalletti and Yust.
Based on the research, Cavalletti and Yust both reveal that spirituality does exist for children even if they are developmentally not mature. Both Cavalleti and Yust emphasize that because children’s spirituality is not something that is automatically revealed, children’s Christian spiritual formation can be maximized through educational efforts that are intentional. While Cavalletti emphasizes educational environments for children’s religious normalization, Yust focuses on cultural environment for children’s religious enculturation.
They both strongly request that Christian Education not only acknowledge and pay attention to children’s ‘innate’spirituality that’s been typically glossed over in the past, but actually take actions on educational practices for “Christian” spiritual formation. In other words, we discover that Christian Education needs to emphasize both children’s spiritual innateness(nature) and Christian nurturing(nurture). Additionally, Christian children’s education needs to pay a particular interest in children’s spiritual capacity that’s been neglected and implement spiritual pedagogy that will fully manifests children’s spirituality. In other words, Christian children’s education needs to be a holistic principle of knowing and teaching method.
Based on the research, Cavalletti and Yust both reveal that spirituality does exist for children even if they are developmentally not mature. Both Cavalleti and Yust emphasize that because children’s spirituality is not something that is automatically revealed, children’s Christian spiritual formation can be maximized through educational efforts that are intentional. While Cavalletti emphasizes educational environments for children’s religious normalization, Yust focuses on cultural environment for children’s religious enculturation.
They both strongly request that Christian Education not only acknowledge and pay attention to children’s ‘innate’spirituality that’s been typically glossed over in the past, but actually take actions on educational practices for “Christian” spiritual formation. In other words, we discover that Christian Education needs to emphasize both children’s spiritual innateness(nature) and Christian nurturing(nurture). Additionally, Christian children’s education needs to pay a particular interest in children’s spiritual capacity that’s been neglected and implement spiritual pedagogy that will fully manifests children’s spirituality. In other words, Christian children’s education needs to be a holistic principle of knowing and teaching method.
목차
Ⅰ. 서론
Ⅱ. 소피아 까발레띠의 어린이 영성교육론
Ⅲ. 카렌 마리 유스트의 어린이 영성교육론
Ⅳ. 까발레띠와 유스트의 어린이 영성교육론에 대한 종합적 논의
Ⅴ. 결론: 기독교교육적 과제와 제언
참고문헌
Abstract
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UCI(KEPA) : I410-ECN-0101-2014-200-003050949