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1.
Carol Lakey Hess 《Religious education (Chicago, Ill.)》2013,108(2):140-141
This article responds to sociologist Christian Smith's claim that many teenagers today have lost traditional religious faith and instead espouse a new and erroneous faith in God the “Cosmic Therapist.” The author challenges this claim by comparing two of Smith's chief complaints vis-à-vis teen faith to established portraits of adolescent faith. The comparison reveals that despite differences significant continuities exist between adolescent faith “then” and “now,” a finding that underscores the inherently (but not exclusively) developmental nature of religious faith. The article concludes by affirming Christian Religious Education as a dynamic process of bringing “life to faith and faith to life” with humility, compassion, and hope. 相似文献
2.
Jacob W. Neumann 《Educational theory》2011,61(5):601-619
Critical pedagogy has often been linked in the literature to faith traditions such as liberation theology, usually with the intent of improving or redirecting it. While recognizing and drawing from those previous linkages, Jacob Neumann goes further in this essay and develops the thesis that critical pedagogy can not just benefit from a connection with faith traditions, but is actually, in and of itself, a practice of faith. In this analysis, he juxtaposes critical pedagogy against three conceptualizations of faith: John Caputo's blurring of the modernist division between faith and reason, Paul Tillich's argument that faith is “ultimate concern,” and Paulo Freire's theology and early Christian influences. Using this three‐pronged approach, Neumann argues that regardless of how it is seen, critical pedagogy manifests as a practice of faith “all the way down.” 相似文献
3.
George Albert Coe Ph.D. 《Religious education (Chicago, Ill.)》2013,108(3):274-279
Environmental consciousness-raising programs tend to emphasize the magnitude of imminent ecological disasters, if humans continue on their current trajectory. While these environmental literacy programs also call for action to avoid cataclysmic ecological changes, psychological research on “learned helplessness” suggests that information on the magnitude of ecological problems may actually present barriers to action, unless it is coupled with hope. We focus here primarily on Christian literature that finds hope for environmental action in the rhythms and beauty of Creation, in the biblical narratives of a people of hope, and in a faith community that worships and acts on behalf of the shalom of God on earth. 相似文献
4.
Alison Le Cornu 《Religious education (Chicago, Ill.)》2013,108(4):425-446
This article reports an empirical research project that investigated the ways in which people's commitment to Christian faith content influenced their ways of learning. The project was set in a context of theories of adult experiential learning, and took the concept of the processes of internalization and externalization as its major focus. Within this paradigm, the external nature of Christian faith content is emphasized, together with its potential to exert an authoritative influence that in turn affects a variety of aspects of human growth and development. A typology of four “ways of believing” is offered, whereas the final discussion relates these to issues of faith development and theological reflection. 相似文献
5.
Troy A. Richardson 《Educational theory》2011,61(3):295-310
In this essay Troy Richardson works to develop a conceptual framework and set of terms by which a diplomatic reception of different forms of law can be developed in multicultural education. Taking up the trope of the door in multiculturalist discourse as a site in which a welcoming of the difference of others is organized, Richardson interrogates the complex nature of receptivity to Indigenous customary law, in particular. He argues that, within this trope, a metonymic structure operates in relation to the deployment of “policy” that maintains a perspective of customary law as premodern and primitive. This structure leads to an impoverished set of terms and a lack of diplomacy toward difference. Richardson proceeds by considering the notion of extraterritoriality and the metonyms that organize Emmanuel Levinas's discourse of “doors” in conceptualizing a welcoming receptivity. The term “extraterritoriality” anticipates the law of the other as it approaches the door and implies a diplomatic moment of reception of such difference. Richardson concludes by highlighting Jacques Derrida's evaluation of Levinas's discourse of receptivity and by considering the possibilities for a diplomatic engagement with the laws of others toward a mutation in the current geopolitical moment. 相似文献
6.
Medard Rugyendo 《Christian Higher Education》2015,14(1-2):17-27
This article examines the role of Uganda Christian University (UCU) in devising strategies for the sustenance of Christian faith in one's career for the betterment of the society despite its social ills. The current theme of UCU is “A Complete Education for a Complete Person.” As a Christian university, UCU seeks to provide a positive educational experience and a strong biblical foundation for all that God will call upon its graduates to do in the years that follow. A biblical worldview should see God as the source of truth in all academic disciplines; after all, God not only made all things but he knows them intimately. Given the hostile and challenging social, political, and economic environment of Africa, and Uganda in particular, how can one keep Christian faith in his or her career? How can one remain “salt and light” of such a society? Being a Christian is no longer popular in Uganda and an alarming number of young Christians are walking away from their faith by the time they finish their university years. Mere academic knowledge should not be the sole aim of education, but rather the Christian character in one's life during education and, later on, in his or her career. 相似文献
7.
James W. Fowler 《Religious education (Chicago, Ill.)》2013,108(4):405-421
Thirty years ago this summer Religious Education published its first article on faith development theory, entitled, “Agenda Toward a Developmental Perspective on Faith,” published in Religious Education in volume LXIX, March–April 1974, pp. 209–219. At the request of the editors of this journal, it is a privilege to offer an account of some of the author's present reflections on faith development research and theory. 相似文献
8.
Narrating Lives,Narrating Faith: “Organic Hybridity” for Contemporary Christian Religious Education 总被引：1，自引：1，他引：0
Mai-Anh Le Tran 《Religious education (Chicago, Ill.)》2013,108(2):188-203
This article proposes that Christian Religious Education (CRE) today requires the practice of “organic hybridity” in fluid and shifting “diasporic spaces,” the prerequisite for which is the recognition that “hybrid subjectivities” is characteristic of our current postmodern, postcolonial, transnational, globalized world. Toward this aim, CRE must strive to understand how contemporary hybrid subjects negotiate identities and faith in the way they narrate situationally, improvisationally, and organically about the inter-activity between human and Divine for everyday living. 相似文献
9.
George B. Stewart LL. D. 《Religious education (Chicago, Ill.)》2013,108(3):253-256
Undergraduate, entry-level theology instruction at Catholic universities is expected to meet a wide range of learning outcomes. This article asserts that courses can and should be designed for learning outcomes not only in the cognitive domain, but in the affective domain as well, which in turn may impact personal choices and faith practices of students. A three-semester scholarship of teaching study involving 175 undergraduate students, using quantitative surveys and qualitative interviews, suggests that students' affective learning and personal choices, including faith practices, can be impacted if certain foundational premises are incorporated into the course. 相似文献
10.
Robert K. Martin 《Religious education (Chicago, Ill.)》2013,108(2):245-261
The postmodern era poses significant challenges to Christian faith in God. For many, a subterranean question lies just beneath their tenuous faith: "Is there an objective reality upon which faith in God is based?" This essay argues that, in addition to other important factors, a dominant worldview or epistemology within postmodern culture conceals the multidimensional nature of reality and discredits religious faith. Critical realism is introduced as an epistemological framework of both science and theology in which Christian faith makes sense. Significant implications are drawn for teaching and learning and pastoral ministry in Christian congregations. 相似文献
11.
Ruth Duck 《Religious education (Chicago, Ill.)》2013,108(3):330-333
Traise Yamamoto, a professor of English and a scholar of biographical studies, made the following remark in her book Masking Selves, Making Subjects (1999). She wrote, “Nisei (second-generation Japanese American) women's autobiographies are frustratingly un-autobiographical” (103). Yamamoto, who is a Japanese-American woman herself, saw the lack of personal disclosures and intimate self-reflections in many such works. This grounded-theory research on a group of elderly Nisei Christian women uncovered five oppressive influences from their life journeys, which may have discouraged the Nisei women from expressing and addressing human being's most basic concerns such as one's self worth and one's central philosophy of life. 相似文献
12.
Harrie R. Chamberlain 《Religious education (Chicago, Ill.)》2013,108(5):491-495
Abstract This article mingles stories and concepts of young Jewish Israeli children about God, with reflections on the roles of faith, memory, imagination, and cognitive development in children's Religious Education. The stories are meant to illustrate, among other things, the purity and innocence of young children's faith, which is largely untroubled by fact. Then, using Vygotsky's notions of children's spontaneous concepts and the development of more mature and accurate conceptions in the “zone of proximal development,” a central dilemma in Religious Education will be explored. How can religious educators help young people acquire accurate historical information, textual skills, and theological methods of inquiry, while at the same time nurturing the precious flame of faith? Can we do better at combining systematic learning with pure faith? Toward this purpose, three complementary goals of Religious Education will be suggested: cognitive, practical/moral, and spiritual. 相似文献
13.
14.
Herner Sæverot 《Educational theory》2010,60(5):601-619
Herner Sæverot begins this article with an example: how Søren Kierkegaard used deceit as a means to educate. In one of his biographical texts, it turns out that Kierkegaard's objective was to deceive his readers into a totalized and universal truth. According to Sæverot, Kierkegaard's approach shows that he was a “demystifier,” someone who wants to save an other from delusion and bring this person into a better understanding of the world. Contrary to Kierkegaard, Sæverot argues that education is [im]possible—which, he further maintains, may open up the possibility of being “educated.” Sæverot couches his argument in the context of a novel, Vladimir Nabokov's Lolita. Through a phenomenological study, Sæverot demonstrates how Nabokov creates deceits and adverse forces in his writings so as to open up a space of education, wherein the reader can take active part. The education of Nabokov is thus unpredictable and transformative. The ways in which Nabokov deceives and “educates” can, Sæverot ultimately contends, open up new domains for the field of educational theory (and practice). 相似文献
15.
《Higher Education in Europe》1976,1(6):25-30
Professor Johan Galtung is the Director General of the Inter‐University Centre of Post‐Graduate Studies in Dubrovnik. He is also a professor of peace studies at the University of Oslo. The article below, which has been specially written for “Higher Education in Europe”, represents the author's personal views on the problems which are, in his opinion, relevant to the development of higher education. 相似文献
16.
Thomas N. Murphy 《Religious education (Chicago, Ill.)》2019,114(3):303-314
AbstractThis article examines identity development in light of Charles Taylor’s notion of the “Buffered Self.” Educating in faith toward the deconstruction of unjust identity norms requires finding a pathway out of this constrictive underlying structure. In particular, the manner in which religious educators address the promises and perils that people with disabilities face in the late modern secular context can point the way to more inclusive and genuinely human Christian faith formation. This essay proposes the work of Jean Vanier and l’Arche, and their embrace of human vulnerability, as more inclusive anthropological and communal itineraries beyond the “Buffered Self.” This article is dedicated to the memory of Jean Vanier, the founder of the communities of L'Arche and a prophet of the power of human vulnerability to lead us to communion with God and one another. Jean Vanier died on May 7, 2019 just as proofs of this essay were going to the publisher. 相似文献
17.
The educational theories and policies promoted by Ernest L. Boyer (1928–1995), who served as chancellor of the SUNY system, U.S. Commissioner (Secretary) of Education, and president of the Carnegie Foundation for the Advancement of Teaching, were significantly influenced by his affiliations with the Brethren in Christ Church and the Society of Friends (Quakers) even though he rarely spoke about his faith publicly. Drawing on Anabaptist, pietistic, and apophatic (silence-oriented) theological traditions, Boyer's public career demonstrated a service-focused convictional theology that could be termed “public pietism.” Boyer's educational philosophy focused on human connectedness and called for all citizens to be active participants in improving their communities by living out nonsectarian “consensus virtues.” While Boyer was a strong proponent of the separation of church and state, his public service was imbued with deeply held Christian values. 相似文献
18.
Jill Robbins 《Research in Science Education》2005,35(2-3):151-172
How do we see young children's thinking in science? Is it, as much previous research has led us to believe, that their ideas can be neatly boxed like “brown paper packages tied up with strings” – as the song from The Sound of Music goes? Or are their ideas like “wild geese that fly with the moon on their wings” (Sound of Music): fluid, complex, rich.?.?.? Drawing on the author's research into young children's ideas about natural phenomena such as the rain and clouds, and on Rogoff's three foci of analysis (personal, interpersonal and contextual), this paper illustrates how a consideration of sociocultural theory can be useful in framing research with young children, and allow us to see beyond the boxes. Emphasis is placed on recognising that children's thinking in science is embedded within particular sociocultural contexts, is guided by others and integrated with their use of certain mental and physical cultural tools. Thus, the article aims to present an alternative method for the generation of data on young children's thinking. Specific analysis of this data will, it is intended, be presented in a subsequent article. 相似文献
19.
Greer Anne Wenh-In Ng 《Religious education (Chicago, Ill.)》2013,108(2):125-136
The full identity of Asian heritage children growing up in Canada and the U.S. includes the Judaeo-Christian biblical tradition, the Euro-Anglo tradition of the dominant culture, and the traditions of their heritage culture. This article makes a case for including culture-specific stories from learners' own heritage for more holistic identity formation for younger members of immigrant Christian faith communities. The author examines obstacles that stand in the way, and discusses strategies to carry out this religious education endeavor. While examples are drawn mainly from East Asian culture (particularly Chinese), the discussion is intended to apply to most non-Euro-Anglo Christian faith communities of the North America diaspora. 相似文献
20.
“The accent in cultural history is on close examin‐ ation — of texts, of pictures, and of actions — and an open‐mindedness to what those examinations will reveal, rather than on elaboration of new master narratives.” Lynn Hunt (Ed.), The New Cultural History (Berkeley, Calif., 1989), p. 22.
“[Films] are a legitimate way ... of representing, interpreting, thinking about and making meaning from the traces of the past ... that seriously deals with the relationship of past and present.” Robert A. Rosenstone (Ed.), Revisioning History (Princeton, N.J., 1995), p. 3.
One of postmodernism's major lines of development collapses the boundaries and hierarchical distinctions between elite or academic culture and popular culture, giving us new opportunities to cross boundaries separating history from literature and the arts, the “academic” from the “popular”, the archival from the imaginative. I embrace the freedom that postmodernism offers to entertain new ideas, play different kinds of language games, challenge established “ways of seeing”. I propose here that we extend the range of what we regard as historical “source” to include film, and that film be accepted by historians of education as a legitimate form of textual representation and important evidentiary “source” for our exploration and interpre‐ tation of culture and of education. What follows is an attempt at integrating film into the historiography of education. For illustrative purposes, I've chosen Peter Weir's “Dead Poets Society” ("DPS”, 1989) for my text. I don't presume to give “the” meaning of “DPS” for understanding recent American educational history, but to suggest some of its possible meanings, which, given the problematic nature of “meaning” in our postmodern epoch, is about all we can hope for, but which may be enough to continue the conversation about movies after the movie is over. 相似文献