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The Second Vatican Council helpfully reaffirmed the partnership among three primary agencies in the Christian education and the Christian formation of the young: school, church, and home. The primacy among these three agencies may emerge differently in different social contexts. The argument of the present paper is two-fold. First, it is argued that John Hull was the key influence during the 1970s in trying to shift the primary focus for the Church of England from the school to the local congregation. Second, it is argued that post-pandemic, the primary focus now needs shifting from the local congregation to the home, to the ecclesia domestica. [ABSTRACT FROM AUTHOR]

For over 50 years, a group of Christians has cultivated a movement to revitalize Christian education at secular universities. These leaders formed centers for Christian thought (CCT) to reengage the Christian faith with the intellectual life (and vice-versa) and work with students, staff, and faculty within American universities. At present, there are at least 41 CCT in the USA, but little empirical work has been done to explore this type of Christian education. In this paper, we used a collective case study of five established CCT to answer the following research question: What are the distinctive features of Christian study centers and institutes for Catholic thought, and what is the nature of Christian education they offer? Each center we studied exhibited characteristics unique to its institutional context and yet shared some key educational elements with other centers. In sum, CCT used hospitality and intellectual fellowship to engage the riches of the Christian intellectual tradition to satiate the human appetite to live an integrated life. The center staff believed that living the integrated life would strengthen the global church and thereby benefit the university and society. Although CCT are distinct from Christian colleges and universities, opportunities exist for mutual learning between them that could help perpetuate the Christian intellectual tradition. For example, CCT could benefit from the faith integration conversations happening on Christian campuses, who could, in turn, learn from the holistic approaches of CCT and benefit from hiring faculty who were involved with a center as graduate students. [ABSTRACT FROM AUTHOR]

This article seeks to engage the often-overlooked voices of mothers and daughters in the face of patriarchal dominance. Conversations between mothers and daughters are important spaces for the exploration of faith experiences and provide transformative power. Through these conversations, the practice of story-linking comes to life, enabling re-listening to and re-telling Christian faith stories in the Bible entrenched in church tradition. This endeavor promotes a life-affirming approach to transformative learning. Reflecting on these conversations, this study contributes to Christian religious education within the family context, casting ripples of transformation throughout the church and society. [ABSTRACT FROM AUTHOR]