333 Summary (English) EN level), paulinic heavenly citizenship as stimulating the assumption of various citizenship responsibilities on earth (meso-level) and a relational epistemology rather than a typically modern theory of knowledge (macro-level). Chapter 2 offers a description of an international movement for whole child development (WCD), aimed at countering reduction in education by putting the whole child (cognitive, physical, emotional, social, creative, moral and spiritual), and thus the pedagogical relationship with and the pedagogical mission of the teacher, at the centre. This movement, which emerged since 2005 in response to the strong social engineering emphasis in US education legislation, united traits of holism (focusing on the spiritual and ecological) and wholism (focusing on the social and emotional). Whereas WCD ultimately leads to a strong emphasis on broad formation and connectedness (with oneself, the other and the world), from a Christian perspective it lacks the explicit connection with God, the sense of purpose (telos) it gives to broad formation from a Christian perspective, and proper attention to the heart as the transcendent root unit of man, where thinking, doing and feeling converge. Chapter 3 shows how contemporary advocates of the whole-person perspective (J.K.A. Smith, Hábl and Troost, respectively) draw on the work of Christian thinkers Augustine, Comenius and Dooyeweerd. A synthesis of the whole-person perspective of these three shows how they establish an immediate connection between the inner and connectedness of human beings to each other and, ultimately to God and the predetermined moral order that characterises His creation. This notion gives direction to the broad formation approach from a Christian perspective and leads in Chapter 3 to the examination of the Old Testament concept of shalom, which stands for wholeness and for peace based on justice. The shalom concept has been applied by American philosopher Wolterstorff to education and formation for citizenship in a pluralistic society. Chapter 3 concludes that, precisely from the above, this approach is appropriate to the question of social and personal fragmentation, as well as to the previously identified need for a combination of broad formation and subjectification. Chapter 4 marks the transition to the empirical part of the study. For this, theological action research (TAR) is employed. This can be called holistic and theological. In particular, it lends itself to the search for renewed connection between the religious identity of organisations or institutions and the changed social climate in which they operate. TAR aims to bring together four theological voices: the operant voice (theological insight hidden in practical actions, in the context of this study of Christian teachers), espoused theology (what the teachers themselves say about this from their religious identity), normative
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