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1.
Jack L. Seymour 《Religious education (Chicago, Ill.)》2013,108(3):348-364
Today deep theological differences threaten to divide Protestant denominations. In turn, these differences often mute church education and block mission. This article seeks to offer glimpses for addressing that theological controversy. It is an exercise in historical retrieval examining a generative period in the history of Christian religious education, that is, the theological conflict between the liberal religious education movement and neo-orthodoxy in the 1930s through 1950s. As Christian educators moved through this earlier conflict, underlying theological commitments and theological practices emerged that offered a faithful politics of hope calling the church to mission. 相似文献
2.
Alan Smith 《牛津教育评论》2013,39(4):559-575
A distinctive characteristic of the education system in Northern Ireland is that most Protestant and Catholic children attend separate schools. Following the partition of Ireland the Protestant Churches transferred their schools to the new state in return for full funding and representation in the management of state controlled schools and non-denominational religious instruction was given a statutory place within such schools. The Catholic Church retained control over its own system of voluntary maintained schools, initially receiving only 65% of capital funding; however all grant-aided schools in Northern Ireland are now eligible for full funding of running costs and capital development. This paper highlights the emergence of a small number of integrated schools since the 1980s. Catholic and Protestant parents have come together as the impetus for these schools and this presents an implicit challenge to the status quo of church involvement in the management and control of schools. In practical terms the integrated schools have had to develop more inclusive arrangements for religious education, and legislation that permits existing schools to 'transform' into integrated schools also presents new challenges for the society as a whole. 相似文献
3.
Astrid Dinter 《British Journal of Religious Education》2006,28(3):235-248
Computers play an important role in adolescent youth culture. This adolescent use of computers has much deeper implications than simply developing specific technical skills. Focusing on the relation between adolescent subjects and computers reveals three issues of particular interest: individual identity formation, self‐formation and ‘fluid’ forms of religion. The following is an overview of the main dimensions of these issues and their implications for religious education. All the results presented are related to a larger qualitative empirical research project on adolescents and computers. The final pedagogical conclusions in this paper are developed from a perspective of religious education within the Protestant tradition as it is practised within the German school system, but have wider implications. 相似文献
4.
Aaron Soviv 《Journal of Jewish Education》2013,79(1):22-31
This article focuses on one aspect of a case study of three congregations (Jewish, Catholic, and Protestant): the structure of the religious education programs. The three institutions were structured in much the same way, and the way they were structured looked like public school. If we have more in common with our neighborhood churches and public schools than we may have thought, the implication for scholarship and policy work in Jewish education is that we would benefit from more comparative work as we seek to produce more comprehensive scholarship, better informed policies, and more satisfying experiences in synagogue-based education. 相似文献
5.
Considering the Ordo as Pedagogical Context for Religious Education With Christian High School Youth 总被引：1，自引：1，他引：0
Fred P. Edie 《Religious education (Chicago, Ill.)》2013,108(3):266-279
The Duke Youth Academy for Christian Formation attempts to join Freirean educational theory on contextual pedagogies with ancient Christian practices of the ordo toward the formation and theological education of Protestant Christian high school students. This article describes and reflects on the character and ultimately the success of this odd coupling. While attempting to demonstrate how the ordo as pedagogy may be made inviting to adolescent contexts and to evoke and value the particularities of their experiences, including their experiences of difference, this article also asserts that the ordo provides the additional benefit (sometimes absent from contextual pedagogies utilized by religious educators) of offering ample resources for theological formation, reflection, and construction. 相似文献
6.
Seanenne Nelson David Dickson Owen Hargie 《International journal of qualitative studies in education》2013,26(6):777-795
Elementary (primary) and high (secondary) school education in Northern Ireland (NI) is essentially segregated along religious lines. The vast majority of young people from the Protestant/Unionist/British community attend state “Controlled” schools while Catholics/ Nationalists/Irish attend schools in the Catholic Church‐based “Maintained” sector. Going to university represents for many the first opportunity to share a significant educational experience with someone from a different politico‐religious group and cultural background. This paper presents the results of a focus‐group based study designed to illuminate students' experiences of intergroup relations at a NI university. Through focus‐group discussions information was generated on cross‐community contact, the influence of group difference, prevalence, and identity, on attitudes and intergroup communication. The university environment as a factor in potential relational development, the role which student bodies and academic staff may play, and policies and practices on accepting diversity are discussed. Recommendations and considerations are highlighted for other pedagogical institutes where complex and difficult intergroup dynamics exist. 相似文献
7.
D.E. Thomas 《Religious education (Chicago, Ill.)》2013,108(4):333-339
A report of a conference of leaders, both men and women, in the fields of secular education, religious education, community and social work, and business and professional life. In the group are Protestant, Catholic, Jew and those having less formal attachment to organized religion—the Ethical Culturist, the New Thought adherent, the pure humanist and the scoffer at man‐made schemes for personal and social salvation. 相似文献
8.
9.
In the post-pillarized society of the Netherlands, formal religious education still is structured according to religious dividing lines. “Religion” in confessional schools is a compulsory subject; in public schools, taking a so-called neutral position with regard to religious traditions, “Religion” is an optional subject (Protestant, Roman Catholic, or Islamic religious education or Humanistic World View Education), taught to pupils on parents’ request. Nowadays, due to processes of modernization, globalization, and individualization, the position of religion in society has changed and subsequently the position of “Religion” as a subject in classes has changed. These days for principals and teachers in public schools it is urgent to reflect on their positionality regarding (religious and secular) worldview education. In this contribution we present our findings from document analysis and from (focus group) interviews with principals, and from observations in public schools, resulting in a plea for “Life Orientation for all” as a compulsory subject in all schools for all pupils. 相似文献
10.
Beatrice Schindler Rangvid 《Scandinavian Journal of Educational Research》2013,57(4):331-354
The voucher system in Denmark combines unrestricted generous subsidies with substantial autonomy of private schools as to schedule and teaching methods. This has produced a private school sector with a wide variety of school types. This paper uses data on eight cohorts of students (over 510,000 individuals) to compare educational attainment in public and private voucher schools, including religious schools (Catholic and Protestant) and various types of non‐religious schools. The findings suggest that, after controlling for individual and peer characteristics, the average public student would attain moderately higher levels of education if he/she attended grammar or Catholic school, relative to the public alternative. Attainment of students at Protestant, international and German minority schools is not different from public schools. However, attending free, boarding and, particularly, little and Waldorf schools is associated with substantially lower completion rates at the upper secondary level, which is probably at least partly due to the clustering of special education students in these school types, which cannot be controlled for. At the tertiary level, differences between private and public schools generally vanish. 相似文献
11.
The challenges of contemporary multicultural societies have resulted in changing aims for religious education and the necessity to adjust teacher education accordingly. The processes of negotiation related to the coexistence of different religious and cultural groups are intertwined in the Finnish curriculum for religious education. This case study examines three Islamic education teachers who negotiated intra- and inter-religious tensions as well as tensions between societal and religious orientations of education. Through their ideological, pedagogical and interpersonal negotiations teachers can mediate the contested practices of Islam as well as the ideals of liberal democracies and contribute to the emergence of Finnish Islam. 相似文献
12.
Matthew Weeks Katie James Winningham Brandon Winningham 《Christian Higher Education》2017,16(3):159-171
In this study, we investigated Benson, Donahue, and Erikson's (1993) concept of faith maturity as expressed by institutions of higher education (IHE) claiming religious affiliation. We examined the institutional mission statements of 87 schools affiliated with six Protestant denominations in search of evidence of their intention to develop the Vertical (V) and Horizontal (H) dimensions of faith maturity (Benson, Donahue, & Erikson, 1993). Contrary to this conceptualization of a mature faith, expressions of V and H dimensions were negatively correlated. There was considerable variability in the expression of both V and H dimensions, with Southern Baptist institutions being highest in the V dimension, and United Church of Christ and Lutheran institutions being highest in the H dimension. Although expression of V and H characteristics did not match Benson et al.'s definition of a mature faith, there was some evidence these dimensions corresponded with institutional practices related to relevant student experiences. Overall, the H dimension was emphasized in the mission statements more than the V dimension. These findings have implications for reviewing institutional practices regarding student curricular and co-curricular experiences. 相似文献
13.
青海省基督教、天主教发展状况及社会影响研究 总被引：2，自引：0，他引：2
戴燕 《青海师范大学学报(哲学社会科学版)》2008,(4):41-45
近些年来，青海省天主教、基督教发展总体呈现上升趋势，尤其在西宁、大通等城市，信教人数不断上升，且信徒结构发生变化，呈现出新的特点。调查显示，信徒在皈依天主教或基督教以后，自身的心态和行为都有良好变化：严格规范个人行为，努力改善家庭环境，影响子女在社会生活中有更好的表现。天主教、基督教在现实处境中的这种伦理作用及其对社会结构性空缺的弥补，有助于社会秩序的稳定。 相似文献
14.
Erik H. Cohen 《Religious education (Chicago, Ill.)》2013,108(2):147-152
This article presents an overview of how “Christian religious education” as a “polydoxical” discipline is being taught, based on a survey of 24 syllabi of graduate courses offered by scholars teaching in Mainline Protestant, Evangelical Protestant, and Catholic theological schools. The review offers an account of how the scholars frame the discipline in four dimensions: (1) how they define the nature and purpose of CRE; (2) how they describe and interpret the environment(s) for teaching and learning; (3) how they frame the “canon” of the discipline through texts and topics; and (4) the methods of teaching and learning employed. 相似文献
15.
Jack Seymour 《Religious education (Chicago, Ill.)》2013,108(3):417-422
The author describes a public vision and task for religious education and Christian religious education. Using personal experience and the insights of ethnographic research and congregational studies, the author describes how religious education is grounded in a community, its story, and its practices. He illustrates how religious education often conflicts with the education that occurs in public life, and raises questions about how individuals negotiate the differences and build a religious education that nurtures public life and public conversation. 相似文献
16.
殷宏 《海南师范大学学报(社会科学版)》2010,23(5):129-133
晚年狱中的托马斯·莫尔对新教异端的态度与入狱前相比有了较为明显的变化,表现为争论更为理性,并开始强调新教与天主教的共性。这一变化从根本上来自于莫尔的基督教世界思想,某种程度上可以视为是对《乌托邦》中体现出的早期宗教思想的回归。 相似文献
17.
Researchers and practitioners generally discuss disparities in university student satisfaction and graduation rates in terms of race/ethnicity, gender, and socioeconomic status. However, religious affiliation constitutes another important—yet often overlooked—form of identity that may be associated with student outcomes. In the context of Christian privilege in the United States, students from marginalized religions and those who do not identify with any organized religion can face significant challenges on university campuses and throughout society. Using a 4-year longitudinal sample of 3,098 undergraduates at 28 institutions, this study conducted hierarchical linear modeling analyses to examine the extent to which university satisfaction varies as a function of students’ religious affiliation (or lack thereof). Even when controlling for various individual and institutional characteristics, students who do not identify with any religious group have the lowest university satisfaction, whereas Protestant students have the highest satisfaction. Group disparities in satisfaction are also observed for race/ethnicity, gender, parental education, and academic preparation. Implications for practice and future research are discussed. 相似文献
18.
《Journal of moral education》2012,41(1):59-65
Abstract One thousand and seventy‐nine pupils aged between 13 and 16 years, from years three through five of Protestant and Catholic secondary schools in Northern Ireland, completed a survey of moral issues, together with a scale of attitude towards Christianity and a range of indices of religious behaviour. These data are employed to develop and to establish criteria of reliability and validity for a scale of traditional Christain moral values. Tentative scale norms indicate that pupils in Catholic schools hold more strongly to traditional moral values than pupils in Protestant schools, that girls hold more strongly to traditional moral values than boys, and that the acceptance of traditional moral values declines between the third and fifth years of the secondary school. 相似文献
19.
The purpose of this paper is to examine how teachers teach and students learn about citizenship education in two faith-based schools in Northern Ireland. The data show that participants in the Catholic school were confident in their own identity; teachers encouraged active engagement with contentious, conflict-related debates and students displayed empathy with other racial and religious groups. In the Protestant school, teachers avoided any reference to identity and conflict and students seemed to have limited knowledge of these issues. The findings emphasise the extent to which separate schools embody the cultural norms prevalent within each of the communities that they serve and reveal the influence which these norms have for teaching and learning about citizenship. 相似文献
20.
Roger Hewitt 《Zeitschrift für Erziehungswissenschaft》2007,10(1):49-60
This paper places religious and value diversity in education in the context of (a) the relation of religion to the state;
(b) the relation of the contemporary European state to modernity and secularisation; and (c) the relation of religious education
to specific communities and community practices. It raises these issues drawing on recent educational and non-educational
research relating to several European countries. Secularist ways of construing issues of religious diversity have existed
alongside concern with the increasing multicultural nature of society. Education, both state-supported and non-state-supported,
of ethnic/religious minorities is of crucial importance. The categorisation of religious belief as an essentially private
matter raises the question of the content of religious instruction in schools. It can also have an impact on the different
ways in which greater democratic participation for ethnic minority groups is achieved. 相似文献