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A. de Kock 《Religious education (Chicago, Ill.)》2020,115(4):426-435
Abstract Working with normative considerations is an important part of empirical research in religious education (RE) and in the formation of practical theologians, in general, and of religious educators in RE faculties/programs, in particular. What does sufficient reflection on normativity look like in teaching religious educators? From a practical theological perspective, directions for working with normativity in RE faculties/programs are provided and discussed. These directions entail pedagogical and theological reflection on the levels of four layers of normativity: (1) discourse in religious practice, (2) the professional theory of practice, (3) the academic theory of practice, and (4) the metatheoretical foundation of observations of and research in practices. The author illustrates the argument with a discussion of the concept of learning in encounter. 相似文献
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Margaret Carswell 《British Journal of Religious Education》2018,40(3):288-297
ABSTRACTRegardless of what method is chosen for formal religious education, the fundamental principle of all catechetical activity in the Catholic Church is fidelity to the Word of God and the concrete needs of the faithful. This article will argue, however, that fidelity to the Word of God falls short of the requirements of the Catholic Church in the three religious education curriculum schemes that dominate current religious education in Australia and England and Wales. Utilising a set of ‘best practice’ principles drawn from documents of the Catholic Church and developed by the author in an unpublished doctoral thesis this article identifies and describes practices which misrepresent and distort Scripture. In its own terms, good hermeneutics should be a priority for Catholic religious education. This article reveals significant hermeneutical problems with prominent Catholic religious education programmes in three countries. 相似文献
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Charles R. Foster 《Religious education (Chicago, Ill.)》2013,108(3):311-330
Looking back on his vocational journey, the author explores three “conversations” among academic and local church religious educators originating in teaching practice that culminate in a discussion of religious education as a field of study. These conversations focus attention on teaching in the transformation of persons and communities, on community as context and agency of teaching, and on public life as the setting for teaching to live responsibly into the providential intent of God. From this perspective religious education is described as an inherently theological practice emerging from the engagement of teachers and students in faith communities at the edges of our collective ignorance of the “intent of God” and at the intersection of our various religious traditions. 相似文献
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This paper takes as its starting point, one of the explicit aims of religious education in England, namely, the development of students’ religious understanding. It shows how curriculum documentation, whilst stating that religious understanding is an aim of religious education fails to clearly outline what is meant by it. This paper draws upon long-standing and ongoing debates in the field and suggests that religious understanding may be best conceived as a spectrum of understanding. Approached in this way, religious understanding becomes not an all or nothing affair, but a lens through which the student of religion may regard the beliefs and practices before them. Finally, the paper proposes an interpretation of religious understanding, which focuses on the soteriological dimension of religion, thus providing the student with a particularly religious lens to understand religious traditions in religious education and concludes by outlining what such an approach might look like in practice. 相似文献
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Mary E. Hess 《Religious education (Chicago, Ill.)》2013,108(1):78-88
The author argues that this journal, Religious Education, as a premier outlet for religious education scholarship, must take more creative steps in making its scholarship accessible via electronic media. In particular, she suggests three possible new arenas: leveraging existing content by creating “electronic content collections,” moving the journal into an online format that would allow for multimedia articles, and developing a site that would promote “open source” scholarship in religious education. 相似文献
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Yolanda Y. Smith 《Religious education (Chicago, Ill.)》2013,108(3):301-305
Children and young people have the inalienable right to be part of a learning community. Nobody can learn on his/her own. Education is always a communal enterprise. In this article the concept of the “spiritual learning community” is developed as a contemporary answer to the socioeducational issues raised by Martin Buber and John Dewey in the 1930s. Cultural and religious diversity today stimulate education and schooling more than ever before to reconsider the narrative-communicative and spiritual dimension of every learning process. The spiritual dimension of the learning community relates to a specific habitus, namely of de-centration from the self and dedication to the other, and to a specific focus, namely on existential questions as content of the learning process. Insights from philosophy of education and from European religious education theory and concrete experiences of teacher education at the universities of Dortmund (Germany) and Wien (Austria) form the horizon for this reflection. 相似文献
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Friedrich Schweitzer 《British Journal of Religious Education》2006,28(2):141-151
This article offers a German response to John Hull's recent article on ‘religious education in Germany and England’ (in BJRE, volume 27, issue 1). The author claims that recent developments have brought religious education in both countries much closer together than in the past and that the differences between the respective systems should be understood contextually. In his view, more complex approaches to comparative research in religious education are needed. Agreement should be sought in terms of criteria for quality religious education rather than in terms of a unitary model because religious education in different countries needs a pluralism of different models. 相似文献
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Barbara J. Fleischer 《Religious education (Chicago, Ill.)》2013,108(3):316-333
While praxis-oriented educational methodologies have become nearly normative in adult Christian religious education, an individualist framework still colors many of the approaches involved. Participants gather for reflection, but are sent individually for action in the world. Yet, the complexities of issues that Christians are called to address as agents of effective social transformation increasingly require models of communal or corporate praxis in which communities engage together in action as well as reflection. This article explores the systemic perspective and disciplines of learning organizations as a framework for reimagining the role of religious educator as a catalyst of true communal praxis in congregations. 相似文献
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Ben Rosen 《Journal of Jewish Education》2013,79(2):82-96
This case study examines the contours of culturally relevant pedagogy in an undergraduate preservice teacher education program for Jewish women. The case describes how the assigned reading of Albarelli’s (2000) narrative of teaching in a Hasidic Jewish school, Teacha! Stories from a Yeshiva, disrupts the classroom community, diminishes student engagement with the course, and undermines student confidence in the instructor. This research explores what happens when “respect for” challenges “reflection about.” The study finds that differential cultural understandings surrounding the concept of “respect” mediate the discourse. The author raises questions about the ethics of social justice in religious teacher education, probes the poverty of educational reform in a landscape of nondiscussables, and offers strategies for navigating this tender terrain. 相似文献
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Geoff Teece 《British Journal of Religious Education》2008,30(3):187-198
This article is a revised version of the author’s contribution to the 2006 meeting of the International Seminar on Religious Education and Values in Driebergen, the Netherlands and is concerned with the need for continuing discussion about the identity of religious education. The article begins by arguing that, despite current criticisms, Smart’s original intentions for phenomenological religious education were far from inappropriate for a critical religious education. It then attempts to introduce some fresh ideas about how we might understand the commonly used terms of learning about and from religion. It suggests that in learning about religion it is important to engage students with the soteriological dimensions of religious traditions. The article then goes on to offer a revised version of learning from religion based on the Mahayana Buddhist concept of upaya or ‘skilful means’. 相似文献
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L. Philip Barnes 《British Journal of Sociology of Education》2009,30(5):607-619
This paper challenges the overly positive image of the contribution made by religious education in England and Wales to the attainment of liberal educational aims that was recently presented in this journal, in the context of a review symposium on a festschrift celebrating the work and achievements of the influential British religious educator, Professor John Hull. An alternative reading is pursued that provides a more accurate and fair interpretation of the evidence. There is a discussion of the ideological character of British religious education and a consideration of the reasons why assertions of its ‘success’ by religious educators are currently so vocal. Critical attention is focused on two particular issues over which the influence of Hull on contemporary policy and practice is acknowledged: that of his dismissal of the accusation that multi‐faith religious education confuses pupils, and that of current strategies in religious education to promote inter‐religious and intercultural understanding. 相似文献
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Ralph W. Owens 《Religious education (Chicago, Ill.)》2013,108(5):455-458
Foundations of Jewish Education is a required course for masters degree students in Jewish Education offered by the William S. Davidson School of Jewish Education at the Jewish Theological Seminary of America. As an introduction to the theory and practice of Jewish education, it seeks to integrate theory from a wide range of fields as a way of helping students conceptualize the practice of Jewish education. Using syllabi from three different versions of the course, including an online version of it, this study identifies three central themes that animate the syllabi. The nature of the relationship between theory and practice, a key component of this course, is examined in light of the interdisciplinary orientation of the syllabi. Finally, questions about the distinctly religious dimensions of the course are raised as part of an inquiry into the implications of religious pluralism in Jewish education. 相似文献
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Mary E. Hess 《Religious education (Chicago, Ill.)》2013,108(3):271-293
This article seeks to describe the theoretical foundation upon which the author has pursued research into questions of how religious educators could and should interact with popular culture. The methodology employed is most often labelled "participatory action research," and is used in an attempt to bring together the various disciplines of theology, psychology, media studies, and religious education into one conversation that sheds light on the dilemmas facing religious educators in a mass-mediated context. In many ways the choice of which methodology to use to pursue these questions has its roots in the situatedness of the author's own educational journey. Locating herself in a particular context leads into a discussion of the distinctions between "method," "methodology," and "epistemology"; and from there into a very brief consideration of "standpoint" epistemology and its utility in the convergence of feminist practice and religious educational practice. From there her understanding of participatory action research, and how that methodology has worked to structure a collaboration with other religious educators around the use of media literacy within religious education is explicitly described. 相似文献
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Martin H. Bickham∗ 《Religious education (Chicago, Ill.)》2013,108(4):406-409
This article examines the tenets of today's two contemporary traditions in Islam, neo-traditional Salafism and liberal or progressive Islam and analyzes how they cultivate a typology of Islamic religious education. The typology under study clarifies the meaning of tarbi yya and ta`dib in Islamic educational philosophy and demonstrates the place of these goals within a continuum of critical versus noncritical talim (teaching) in Islamic religious education. The purpose of this typology is to provide both scholars and practitioners a theoretical framework for thought and reflection about their pedagogic methods and scholarly work. 相似文献
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John L. Elias 《Educational gerontology》2013,39(4):269-278
This article presents a number of historical themes that are relevant to emerging efforts in the religious education of older adults. Drawing on themes in Jewish, Christian, Confucian, and other world religions the author indicates that religious bodies have shown respect for the elderly, especially for their abilities as teachers and counselors. Older adults have pursued learning either by living in close connection with religious communities or in separate institutions under the sponsorship of religious bodies. Religious traditions have urged study and contemplation as suitable activities for their older members. The increased numbers of older adults in religious bodies is a problem that can be turned into educational challenge and opportunity. 相似文献
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Peter Doble 《British Journal of Religious Education》2005,27(2):143-157
What does Penny Thompson really want? Reading her article in BJRE 26 (1) proved a baffling experience: it clearly wanted to say something, and to say it passionately, yet signally failed to do so. It fails largely because it lacks an argument; there seems also to be conceptual muddle at its heart. A fuller critique will need to attend to Thompson’s reading of religious education’s history, particularly to her use of evidence—but that is a story for another night. Consequently, this brief critique has at its core four questions to elicit clarity where at present there is none: First, does Penny Thompson want so to revision religious education in community schools that she and other aspirants to ‘Christian confessional religious education’ may freely work to convert young people to ‘Christianity’ and to nurture them in a Christian tradition? Second, in what sense, or senses, does Thompson want readers to understand her phrase, ‘the truth of the Christian faith?’ Third, in whose confession and in which tradition does Thompson want this Christian confessional religious education to be rooted? Fourth, is Penny Thompson willing to allow Christian teachers to present alternative understandings of Christianity, critical of her (implied) view? These questions are preceded by reflection on the form of her article’s argument and on its use of ‘confess’ and its cognates. 相似文献
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George A. Coe LL.D. 《Religious education (Chicago, Ill.)》2013,108(4):420-424
This article attempts to develop a practical theology of resistance for religious education. It is inspired by the struggle of indigenous people in Guatemala in their memorialization of the Rio Negro Massacre in Guatemala, celebrations of International Women's Day, and the creation of a school for survivors of the violence surrounding Rio Negro. Remembrance, relationship-building, and reclaiming space will be suggested as practices to be employed by religious education. This article proposes that these three interrelated elements are integral to religious education. It concludes that a theology of resistance equipped with these three aspects promotes and deepens a practice of faith, emunah, to nourish. 相似文献
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Nick Mead 《British Journal of Religious Education》2006,28(2):173-184
This study addresses issues surrounding the recruitment and training of black African religious education teachers within the context of the government’s intention to make the teaching profession more representative of the wider community. In relation to this there is a strong emphasis in the Teacher Training Agency’s Qualifying to Teach on selection procedures which promote equality of opportunity and the recognition of individual training needs. The study is informed by the work of Sikes and Everington who have highlighted the place of religion and culture within the personal histories of religious education teachers. Black African members of two successive cohorts of PGCE students are tracked to identify their training needs in relation to their cultural and religious backgrounds. The data identifies four cultural and religious factors which impact on their training to teach religious education in the UK. Finally, as advised by the Carrington Report, recommendations are made for the practice of teacher educators. 相似文献
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Nigel Peter Michell Fancourt 《British Journal of Religious Education》2015,37(2):122-137
The study of how policy processes shape religious education as a curriculum subject, rather than within faith schooling, is relatively unexplored. This paper applies a policy analysis perspective to an important distinction in non-confessional English religious education, which has also been adopted internationally: ‘learning about religion’ and ‘learning from religion’. The changing nature of the distinction in English policy documents from 1994 is examined in the light of three main voices of influence on educational policy: neo-conservatives, neo-liberals and progressives. These changes are also analysed through three policy contexts: influence, text production and practice. Revisions to policy wording are interpreted in the light of this theory, showing the growing significance of neo-liberalism, and the nature of compromise, amendment and ambiguity. The implications for an understanding of the inter-relationship between policy, pedagogy and practice are then considered. 相似文献