¿Cuántas citas antes de conocer a los padres?

Adékambi, M. A. (2023). African Biblical Hermeneutics Considering Ifá Hermeneutic Principles. Religions.

Adeoye, M. A. (2023). BIBLICAL DIRECTIVES ON CHRISTIAN FAMILIES’ ROLES AND RESPONSIBILITIES IN RAISING CHILDREN. BIBLICAL STUDIES JOURNAL.

Blackwell, W. H., & Durán, J. B. (2019). Students with Emotional and Behavioral Disorders and Special Education Due Process in the United States.

Boiliu, N., & Triposa, R. (2024). Assessing the Role of Parents in Ensuring Child Welfare: Integration of Basic Needs, Education, and Christian Family Values in Indonesia. E-Journal of Religious and Theological Studies.

Caran, P. (2013). Applying Biblical Principles of Discipleship and United Team Work in the Owen Sound Seventh-day Adventist Church.

Ciesielski, P., & Janowicz, K. (2021). Meeting Potential Parents-In-Law and Introducing a Partner to Own Parents: Prospective and Retrospective Studies. Roczniki Psychologiczne.

Cobanoglu, O., Ashirkhanova, K., & Zhumatayeva, Z. (2023). PROVERBS ARE A REFLECTION OF NATIONAL CHARACTER. Bulletin of the Eurasian Humanities Institute, Philology Series.

Darwiche, J., Carneiro, C., Vaudan, C., Imesch, C., Nunes, C. E., Favez, N., & Roten, Y. (2022). Parents in couple therapy: An intervention targeting marital and coparenting relationships. Family Process, 61, 490–506.

Daulay, M. I., & Sari, N. (2023). Modification of Character Building in Online Learning. AL-ISHLAH: Jurnal Pendidikan.

Dillender, C. J. (2016). Theodramatic Discipleship: Rediscovering the Drama of Christ-Centered Witness.

Dvoinikova, E. (2023). Problems of enlightenment of parents in matters of deviant behavior of children and adolescents. World of Science. Pedagogy and Psychology.

Eckel, M. D. (2020). Book review: Disability in Mission: The Church’s Hidden Treasure, by David C. Deuel and Nathan G. John. Christian Education Journal: Research on Educational Ministry, 17, 188–191.

Eliyahu-Levi, D., & Ganz-Meishar, M. (2023). Teaching a Biblical Text among African Christian and Muslim Asylum-Seeker Children in Israel. Religions.

Fung, J. B. (2019). Learning to Live: A Curriculum for Cultivating Spiritual Transformation at Christ City Church, Washington, D.C.

Gillies, V. (2005). Meeting parents’ needs? Discourses of ‘support’ and ‘inclusion’ in family policy. Critical Social Policy, 25, 70–90.

Gordon, H. (1993). Witness to my Life: The Letters of Jean-Paul Sartre to Simone de Beavoir, 1926–1939, edited by Simone De Beauvoir.

Imron, A., Banowati, E., & Rachman, M. (2022). Survival strategies and formation of national character from farmer families in Rejosari, Karangawen, Demak. Journal of Educational Social Studies.

Jakavonytė-Staškuvienė, D., & Ignatavičiūtė, L. (2022). Experience of mentors and beginner primary school teachers in applying the principles of shared leadership during the school adaptation period: The case of Lithuania. Cogent Education, 9.

Jambrek, L. (2009). Raising Children in an Evangelical Family Environment: Biblical Principles Applied to the Family. 3, 135–152.

Katsuki, F., Watanabe, N., Kondo, M., Sawada, H., & Yamada, A. (2024). Remote family education and support program for parents of patients with adolescent and early adulthood eating disorders based on interpersonal psychotherapy: study protocol for a pilot randomized controlled trial. Journal of Eating Disorders, 12.

Khoirunas, P., Rahman, S. N. M. A., & Zawawi, M. (2023). Analysis of Forms of Collaboration between Islamic Religious Education Teachers and Students’ Parents. Jurnal Pendidikan Agama Islam Indonesia (JPAII).

Körtner, U. H. J. (2021). The human being and the world as God’s creation: Present-day ethical conflicts and consequences of the doctrine of creation in the perspective of the doctrine of justification. HTS Teologiese Studies/Theological Studies.

Lestari, M. A., Nugraha, F. F., & Rachmawati, F. (2023). DEVELOPMENT OF A GUIDEBOOK FOR INVESTING THE CHARACTER VALUE OF ELEMENTARY SCHOOL STUDENTS IN CLASS IV OF SDN 1 HANTARA. Journal Of Educational Experts (JEE).

Maisyaroh, M., Untari, S., Chusniyah, T., Prestiadi, D., Adha, M. A., Ariyanti, N. S., Saputra, B. R., & Yulaidi, E. M. (2022). LOST AND FOUND BOX AS A SCHOOL INNOVATION IN STRENGTHENING THE CHARACTER OF STUDENTS BASED ON INTEGRITY VALUES IN ELEMENTARY SCHOOL. International Research-Based Education Journal.

Medenica, S., Marinelli, S., Radojevic, N., Paola, L. D., Lopez, A., & Vergallo, G. M. (2024). Parents’ fault must not weigh on their children. Surrogacy as a universal crime in Italy: Is it compatible with bioethical principles? Clinica Terapeutica, 175 4, 246–251.

Mesiono, M., & Adyanto, P. (2022). PARENTS INVOLVEMENT IN ESTABLISHING CHARACTER VALUES IN EARLY CHILDHOOD THROUGH MANAGEMENT DEVELOPMENT APPROACH IN TK AR-RAHMAN STM HILIR. PIONIR: JURNAL PENDIDIKAN.

Monalisa, F. N., Marpaung, S. F., & Azizi, A. R. (2024). Implementing Character Education in Children through Education Madrasah Diniyah Awaliyah in Desa Emplasmen Sidamanik, Simalungun. Edumaspul: Jurnal Pendidikan.

Noworól, K. (2023). Parents as stakeholders in the school management process. Zarządzanie Publiczne.

Nurhidayah, D., & Pratama, A. T. (2024). Students’ e-worksheet based on project and Character of Pancasila through environmental issues: What are the characteristics? Research and Development in Education.

O’Collins, S. J. G. (2020). ‘Beautiful in His Parents’ Arms’. 48–64.

Os, A. O. O. T. O. J. P. D. O. R. (2022). Biblical-theological Strategies Appropriate for an Effective and Viable Mentorship Program in the Church Community. Editon Consortium Journal of Philosophy, Religion and Theological Studies.

Osborne, E. (1989). Development Of A Coping Mechanism Seminar For Single Parents Within A Seventh-Day Adventist Context.

Parasey-Göçer, А. О., Korchuk, O. S., & Lakatosh, Е. I. (2023). An alternative to resolving interpersonal conflicts to the «eye for an eye» principle. Shidnoevropejskij Zurnal Vnutrisnoi Ta Simejnoi Medicini.

Platt, W. C. (2016). The Rise of Advanced Ritualism in New York City: The Rev. Thomas McKee Brown and the Founding of the Church of St. Mary the Virgin. Anglican and Episcopal History, 85, 331.

Putri, A., Latifah, T., Heldanita, H., Ah, N., & Nurhayati, N. (2023). PARENTS AND TEACHERS’ GIT TO PRODUCE CHARACTER OF EARLY CHILDHOOD IN RAUDHATUL ATHFAL. Early Childhood Research Journal (ECRJ).

Romika, R., & Sianturi, R. (2024). Learning Strategies Of Sunday School Teachers In Installing The Character Of Discipline. International Journal Of Humanities Education and Social Sciences (IJHESS).

Santoso, M. (2013). The Biblical Design Pattern for Raising Children Who Have Godly Character. Asian Journal of Education and E-Learning, 1.

Santoso, M. (2017). Incarnational Living Ministry as Service Learning for Social Transformation.

Shehata, S. (2013). Mission of the Episcopal/Anglican Church in Egypt from 1918 to 1925.

Syaikhoni, Y., Subandi, S., Fadillah, K., & Pratiwi, W. (2021). The Implementation of Student Discipline Character through School and Parents’ Collaboration. Bulletin of Pedagogical Research.

Tokayev discusses economic cooperation with German leaders , offers special conditions to German investors. (2019).

Uwineza, M. (2015). Reimagining the Human; Suffering and Memory: Fostering Discipleship and Reconciliation for a Church of the People in PostGenocide Rwanda.

Vinson, C. M. (2014). Encouraging Parents in the Biblical Discipleship of Their Teenager at Fellowship Bible Church, Murfreesboro, Tennessee.

Winarti, A., & Astuti, L. (2023). Character education management in learning in the boarding school. Technium Business and Management.

Wolf, H. M. (2017). Peer Ministry: Students Leading Conversations on Interreligious Issues at Catholic Colleges and Universities. Journal of Catholic Higher Education, 36, 21–40.

Woods, C., & Taylor, S. (2021). Jesus as a Socially (Ir)responsible Innovator: Seeking the Common Good in a Dialogue between Wisdom Christologies and Social Entrepreneurship. International Journal of Public Theology.

Yohana, C., Agung, I., Mastiyah, I., Ma’rifataini, L., Ma’rifataini, S., Ma’rifataini, S., Ma’rifataini, H., Sabon, S. S., & Sabon, S. (2024). School Events as a Communication Forum for Dissemination and Internalization of Religious Moderation Values and Student Character Building. Academic Journal of Interdisciplinary Studies.

Yüceer, M., Saydam, F. S. Z., Akyıl, Y., & Gürmen, S. (2023). Ethnicity-Related Partner Selection Experiences Among Young Adults from Christian Armenian Families: A Qualitative Study in Turkey. International Journal of Systemic Therapy, 34, 295–332.

Yudaparmita, G. N. A., & Purandina, P. Y. (2022). The Role of Parents in Cultivating Characters through Pencak Silat Sport at The Pandemic COVID-19 in Sub-District Sukasada Buleleng, Bali. Proceedings of the First Lekantara Annual Conference on Public Administration, Literature, Social Sciences, Humanities, and Education, LePALISSHE 2021, August 3, 2021, Malang, Indonesia.

¿Cómo puede el conocer a los padres reflejar los valores y el carácter piadosos?

The meeting of parents and a potential spouse is a powerful moment – one that can beautifully reflect the godly values of love, respect, and family that are so central to our faith. As we read in Ephesians 6:2-3, "Honor your father and mother"—which is the first commandment with a promise— "so that it may go well with you and that you may enjoy long life on the earth."

This encounter is an opportunity to demonstrate Christ-like character through our actions and words. We can approach it with humility, remembering that we are all God's children, imperfect yet beloved. As Philippians 2:3-4 instructs us, "Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others."

In meeting parents, we have the chance to show genuine interest in their lives and experiences, to listen attentively and speak thoughtfully. We can express gratitude for the way they have raised and nurtured our partner. Even if there are differences or tensions, we can respond with patience, kindness and self-control – fruits of the Spirit that reflect God's own character.

Este encuentro también nos permite honrar la santidad de la familia y el matrimonio. Al buscar la bendición y la participación de los padres, reconocemos que una relación romántica afecta no solo a dos individuos, sino a familias y comunidades enteras. Reconocemos la sabiduría y la experiencia de vida que los padres pueden ofrecer.

Al mismo tiempo, este encuentro nos invita a ser auténticos sobre nuestra fe y valores. No necesitamos ocultar nuestro compromiso con Cristo, sino que podemos permitir que brille naturalmente en nuestra conducta y conversación. Como Jesús enseñó en Mateo 5:16: "Así alumbre vuestra luz delante de los hombres, para que vean vuestras buenas obras, y glorifiquen a vuestro Padre que está en los cielos".

Meeting parents gives us the opportunity to extend Christ's love beyond our immediate relationships. It challenges us to see all people – even those who may initially feel like strangers or potential adversaries – as worthy of dignity, respect and compassion. In doing so, we bear witness to the transformative power of God's love in our lives.

¿Cuáles son algunos principios bíblicos para navegar posibles conflictos con los padres?

Navigating conflicts with parents can be one of life's great challenges, especially when introducing a potential spouse. Yet our faith offers us powerful wisdom for approaching these delicate situations with grace and love.

We must remember Jesus' commandment to love one another, even in the midst of disagreement. As He taught in John 13:34-35, "A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another." This love is not merely an emotion, but a choice and a commitment – to seek understanding, to show respect, and to persevere in relationship even when it is difficult.

The apostle Paul offers us practical guidance in Romans 12:18: "If it is possible, as far as it depends on you, live at peace with everyone." This calls us to be proactive in pursuing reconciliation and harmony, while also recognizing that we cannot control others' responses. We are responsible for our own actions and attitudes, striving always to be peacemakers.

When conflicts arise, we would do well to heed the wisdom of James 1:19: "Everyone should be quick to listen, slow to speak and slow to become angry." Taking time to truly hear and understand others' perspectives – even when we disagree – can defuse tension and open pathways to resolution. We must guard against letting our own emotions or defensiveness prevent us from listening with an open heart.

El libro de Proverbios enfatiza repetidamente la importancia de la humildad en la resolución de conflictos. Como leemos en Proverbios 15:1: "La blanda respuesta quita la ira; mas la palabra áspera hace subir el furor". Al abordar los desacuerdos con gentileza y humildad, creamos espacio para el entendimiento mutuo y el compromiso.

Al mismo tiempo, debemos estar preparados para hablar la verdad en amor, como nos exhorta Pablo en Efesios 4:15. Esto significa tener el coraje de expresar respetuosamente nuestras convicciones y límites, mientras siempre lo hacemos desde un lugar de cuidado genuino por la otra persona.

When conflicts persist, we can draw strength from Jesus' example of forgiveness and reconciliation. As He taught in Matthew 18:21-22, we are called to forgive "not seven times, but seventy-seven times." This ongoing forgiveness – both given and received – is essential for healing relationships and moving forward.

Finalmente, debemos recordar fundamentarnos en la oración, llevando nuestros conflictos y preocupaciones ante Dios. Como nos recuerda Filipenses 4:6-7: "Por nada estéis afanosos, sino sean conocidas vuestras peticiones delante de Dios en toda oración y ruego, con acción de gracias. Y la paz de Dios, que sobrepasa todo entendimiento, guardará vuestros corazones y vuestros pensamientos en Cristo Jesús".

By applying these biblical principles – love, peace-seeking, listening, humility, truth-telling, forgiveness, and prayer – we open ourselves to God's guidance and grace in navigating conflicts with parents. Though the path may not always be easy, we can trust that the Holy Spirit is at work, bringing healing and transformation to even the most challenging family dynamics.

¿Cómo puede el conocer a los padres ser una oportunidad para el testimonio y el ministerio cristiano?

El encuentro de los padres en el contexto de una relación romántica no es simplemente una obligación social, sino una poderosa oportunidad para el testimonio y el ministerio cristiano. Como seguidores de Jesús, estamos llamados a ser "la luz del mundo" (Mateo 5:14), y este encuentro proporciona una plataforma única para dejar que esa luz brille.

Our conduct in meeting parents can be a powerful testimony to the transformative power of God's love in our lives. As Paul writes in Colossians 3:12-14, "Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience… And over all these virtues put on love, which binds them all together in perfect unity." By embodying these Christ-like qualities in our interactions, we demonstrate the fruit of the Spirit and invite others to wonder about the source of our character.

This meeting also gives us the chance to practice radical hospitality – a cornerstone of Christian ministry. Whether we are welcoming parents into our home or being received by them, we can extend the warmth and welcome that Christ offers to all. As we read in Romans 12:13, we are to "practice hospitality" – not just as a social nicety, but as a reflection of God's own welcoming heart.

En la conversación con los padres, tenemos la oportunidad de compartir nuestra fe de manera natural y auténtica. Esto no necesita ser un proselitismo pesado, sino más bien permitir que nuestra relación con Cristo infunda nuestras palabras y perspectivas. Podemos hablar de cómo nuestra fe informa nuestros valores, decisiones y esperanzas para el futuro. Como nos anima Pedro en 1 Pedro 3:15, debemos "estar siempre preparados para presentar defensa con mansedumbre y reverencia ante todo el que os demande razón de la esperanza que hay en vosotros".

Meeting parents also invites us to practice the ministry of listening and presence. In a world that often rushes to judgment or seeks to impose its own views, we can offer the gift of attentive, compassionate listening. This echoes James' exhortation to be "quick to listen, slow to speak" (James 1:19). By truly hearing others' stories, concerns, and wisdom, we honor their experiences and open doors for deeper connection.

This encounter allows us to extend Christ's love across generational and cultural divides. In a society often marked by generational misunderstanding, we can be bridge-builders, seeking to honor the wisdom of elders while also gently advocating for new perspectives. This reflects Paul's teaching that in Christ, there is neither "Jew nor Gentile" (Galatians 3:28) – our unity in faith transcends worldly divisions.

Es importante destacar que conocer a los padres brinda una oportunidad para ministrar a través de la oración. Podemos orar por y con los padres, ofreciéndonos a llevar sus preocupaciones ante Dios. Incluso si no comparten nuestra fe, el simple acto de ofrecer orar puede ser un poderoso testimonio de la presencia viva de Dios en nuestras vidas.

Lastly, this encounter challenges us to live out our faith in the context of family relationships – often one of life's most challenging arenas. By demonstrating love, forgiveness, and grace in family dynamics, we bear witness to the reconciling power of the Gospel in the most intimate spheres of human life.

In all these ways, meeting parents becomes far more than a social ritual. It becomes a sacred opportunity to embody Christ's love, to share the hope of the Gospel, and to participate in God's ongoing ministry of reconciliation in the world. May we approach these encounters with hearts open to how the Holy Spirit might work through us to touch lives and draw others closer to God's love.

¿Qué límites son importantes al presentar a una pareja a unos padres cristianos?

La presentación de una pareja a unos padres cristianos es un momento lleno tanto de alegría como de complejidad. Si bien celebramos el potencial de nuevos vínculos de amor y familia, también debemos navegar este terreno con sabiduría y respeto por los límites apropiados. Estos límites no sirven para dividir, sino para crear el espacio saludable en el que las relaciones pueden florecer.

We must remember that our primary allegiance is to Christ. As Jesus taught in Matthew 10:37, "Anyone who loves their father or mother more than me is not worthy of me." This does not mean disregarding our parents, but rather ensuring that our relationship with God remains central. When introducing a partner, it's important to communicate clearly that while we deeply value our parents' input, our faith in Christ guides our ultimate decisions about relationships.

We must respect the sanctity of marriage as ordained by God. This means being clear about the nature and intentions of the relationship being introduced. If the relationship is not yet at the point of engagement or marriage, it's important to maintain appropriate physical and emotional boundaries. As Paul writes in 1 Thessalonians 4:3-5, "It is God's will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control your own body in a way that is holy and honorable."

Another crucial boundary involves protecting the privacy and intimacy of the couple's relationship. While it's natural for parents to be curious and invested, the couple should discern what details of their relationship are appropriate to share. Proverbs 25:17 offers wisdom here: "Seldom set foot in your neighbor's house— too much of you, and they will hate you." Similarly, too much parental involvement can strain a developing relationship.

It's also important to establish boundaries around decision-making. While parents' wisdom and experience are valuable, the couple must be free to make their own choices about their relationship. As Genesis 2:24 states, "That is why a man leaves his father and mother and is united to his wife, and they become one flesh." This 'leaving' is not about abandoning parents, but about forming a new primary family unit.

Financial boundaries are also crucial. While generosity between family members can be a blessing, it's important that the couple maintains financial independence as much as possible. This prevents unhealthy dynamics of control or obligation. As Paul writes in 2 Corinthians 9:7, "Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion."

In terms of faith practices, it's important to respect differences that may exist between the couple's spiritual life and that of the parents. While unity in faith is a blessing, variations in denominational background or specific practices should be approached with grace and mutual respect.

Por último, los límites en torno a la resolución de conflictos son esenciales. Los desacuerdos deben manejarse principalmente entre la pareja, o con la ayuda de consejería pastoral, en lugar de involucrar constantemente a los padres como mediadores. Como instruye Mateo 18:15: "Si tu hermano peca contra ti, ve y repréndelo estando tú y él solos".

En todo esto, recordemos que los límites no son muros, sino cercas con puertas, que permiten la conexión mientras mantienen la integridad de cada relación. Deben establecerse y mantenerse con amor, buscando siempre el bien de todos los involucrados y reflejando la gracia y la verdad de Cristo.

Que el Espíritu Santo nos guíe al navegar estas aguas delicadas, para que nuestras relaciones con nuestras parejas y nuestros padres por igual puedan glorificar a Dios y dar testimonio de Su amor en el mundo.

¿Cómo pueden las parejas honrar las tradiciones culturales mientras priorizan su fe al conocer a los padres?

The intersection of faith, culture, and family presents both rich opportunities and potential challenges, particularly when introducing a partner to parents. As we navigate this terrain, we are called to honor our cultural heritage while remaining steadfast in our commitment to Christ. This delicate balance requires wisdom, grace, and a deep reliance on the Holy Spirit's guidance.

Recordemos que nuestra fe en Cristo trasciende todas las fronteras culturales. Como escribe Pablo en Gálatas 3:28: "Ya no hay judío ni griego; no hay esclavo ni libre; no hay varón ni mujer; porque todos vosotros sois uno en Cristo Jesús". Esta unidad en Cristo proporciona la base desde la cual podemos apreciar y participar en las tradiciones culturales, manteniendo siempre nuestra identidad principal como hijos de Dios en primer plano.

Al mismo tiempo, debemos reconocer que Dios a menudo obra a través de la cultura para dar forma y enriquecer nuestras experiencias de fe. La diversidad de las culturas humanas refleja la creatividad de nuestro Creador, y muchas tradiciones culturales pueden ser hermosas expresiones de valores que se alinean con nuestra fe cristiana, como el respeto por los ancianos, la importancia de la familia o la celebración de la comunidad.

Al conocer a los padres, las parejas pueden buscar formas de honrar las tradiciones culturales que no entren en conflicto con su fe. Esto podría implicar participar en saludos o costumbres tradicionales, compartir comidas culturales o aprender sobre la historia familiar. Como demostró Pablo en Atenas (Hechos 17:22-23), podemos encontrar puntos de conexión entre la cultura y la fe, usándolos como puentes para el entendimiento y la construcción de relaciones.

But there may be instances where cultural expectations come into tension with our Christian convictions. In these cases, we must prayerfully discern how to respond with both grace and truth. Jesus himself often challenged cultural norms that conflicted with God's purposes, yet He did so with love and respect for the individuals involved.

For example, if certain cultural rituals involve practices that go against Christian teachings, couples can seek alternative ways to show respect and honor to parents. They might explain their faith-based reservations humbly and lovingly, while proposing modified ways to participate that align with their beliefs. As Peter and John declared in Acts 4:19-20, "Which is right in God's eyes: to listen to you, or to him? You be the judges! As for us, we cannot help speaking about what we have seen and heard."

It's also important for couples to communicate openly with each other about their cultural backgrounds and expectations. This allows them to present a united front when meeting parents, having already worked through potential areas of conflict. As Amos 3:3 asks, "Do two walk together unless they have agreed to do so?"

In all of this, prayer should be our constant companion. We can ask for God's wisdom in discerning which cultural practices to embrace and which to respectfully decline. We can pray for open hearts – both our own and those of our parents – to see beyond cultural differences to the unifying love of Christ.

Honoring cultural traditions while prioritizing faith is about seeking the heart of God in all our interactions. It's about embodying the fruit of the Spirit – love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23) – in our engagement with family and culture.

As we navigate these complex waters, let us remember Jesus' prayer in John 17:15-18: "My prayer is not that you take them out of the world but that you protect them from the evil one. They are not of the world, even as I am not of it. Sanctify them by the truth; your word is truth. As you sent me into the world, I have sent them into the world." We are called to be in the world, engaging with its vast web of cultures, while remaining distinctly set apart by our allegiance to Christ.

May our interactions with parents across cultural lines be a testament to the transformative power of God's love – a love that transcends all boundaries while honoring the beautiful diversity of His creation. Let our faithfulness in these moments be a witness to the reconciling work of Christ, drawing all people into the embrace of our heavenly Father.

Bibliografía:

Adékambi, M. A. (2023). African Biblical Hermeneutics Considering Ifá Hermeneutic Principles. Religions.

Adeoye, M. A. (2023). BIBLICAL DIRECTIVES ON CHRISTIAN FAMILIES’ ROLES AND RESPONSIBILITIES IN RAISING CHILDREN. BIBLICAL STUDIES JOURNAL.

Blackwell, W. H., & Durán, J. B. (2019). Students with Emotional and Behavioral Disorders and Special Education Due Process in the United States.

Boiliu, N., & Triposa, R. (2024). Assessing the Role of Parents in Ensuring Child Welfare: Integration of Basic Needs, Education, and Christian Family Values in Indonesia. E-Journal of Religious and Theological Studies.

Caran, P. (2013). Applying Biblical Principles of Discipleship and United Team Work in the Owen Sound Seventh-day Adventist Church.

Ciesielski, P., & Janowicz, K. (2021). Meeting Potential Parents-In-Law and Introducing a Partner to Own Parents: Prospective and Retrospective Studies. Roczniki Psychologiczne.

Cobanoglu, O., Ashirkhanova, K., & Zhumatayeva, Z. (2023). PROVERBS ARE A REFLECTION OF NATIONAL CHARACTER. Bulletin of the Eurasian Humanities Institute, Philology Series.

Darwiche, J., Carneiro, C., Vaudan, C., Imesch, C., Nunes, C. E., Favez, N., & Roten, Y. (2022). Parents in couple therapy: An intervention targeting marital and coparenting relationships. Family Process, 61, 490–506.

Daulay, M. I., & Sari, N. (2023). Modification of Character Building in Online Learning. AL-ISHLAH: Jurnal Pendidikan.

Dillender, C. J. (2016). Theodramatic Discipleship: Rediscovering the Drama of Christ-Centered Witness.

Dvoinikova, E. (2023). Problems of enlightenment of parents in matters of deviant behavior of children and adolescents. World of Science. Pedagogy and Psychology.

Eckel, M. D. (2020). Book review: Disability in Mission: The Church’s Hidden Treasure, by David C. Deuel and Nathan G. John. Christian Education Journal: Research on Educational Ministry, 17, 188–191.

Eliyahu-Levi, D., & Ganz-Meishar, M. (2023). Teaching a Biblical Text among African Christian and Muslim Asylum-Seeker Children in Israel. Religions.

Fung, J. B. (2019). Learning to Live: A Curriculum for Cultivating Spiritual Transformation at Christ City Church, Washington, D.C.

Gillies, V. (2005). Meeting parents’ needs? Discourses of ‘support’ and ‘inclusion’ in family policy. Critical Social Policy, 25, 70–90.

Gordon, H. (1993). Witness to my Life: The Letters of Jean-Paul Sartre to Simone de Beavoir, 1926–1939, edited by Simone De Beauvoir.

Imron, A., Banowati, E., & Rachman, M. (2022). Survival strategies and formation of national character from farmer families in Rejosari, Karangawen, Demak. Journal of Educational Social Studies.

Jakavonytė-Staškuvienė, D., & Ignatavičiūtė, L. (2022). Experience of mentors and beginner primary school teachers in applying the principles of shared leadership during the school adaptation period: The case of Lithuania. Cogent Education, 9.

Jambrek, L. (2009). Raising Children in an Evangelical Family Environment: Biblical Principles Applied to the Family. 3, 135–152.

Katsuki, F., Watanabe, N., Kondo, M., Sawada, H., & Yamada, A. (2024). Remote family education and support program for parents of patients with adolescent and early adulthood eating disorders based on interpersonal psychotherapy: study protocol for a pilot randomized controlled trial. Journal of Eating Disorders, 12.

Khoirunas, P., Rahman, S. N. M. A., & Zawawi, M. (2023). Analysis of Forms of Collaboration between Islamic Religious Education Teachers and Students’ Parents. Jurnal Pendidikan Agama Islam Indonesia (JPAII).

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