共查询到20条相似文献，搜索用时 15 毫秒
1.
Tim Luckcock 《British Journal of Religious Education》2006,28(3):261-274
This paper is written from the perspective of an Anglican head teacher in the context of UK public educational policy in which managerialism is construed as the prevalent orthodoxy of reform. It seeks to bring the discipline of theology and the field of school leadership studies into closer dialogue around the theme of managerialism in a way that will benefit academic scholarship and practitioner researchers. Firstly, it explores The Way Ahead report as an impetus to critical theological reflection about Christian vocation and the distinctive role of church school head teachers. Secondly, it indicates how the site of managed reality is important for theology and how the theology of education might be pursued in defence of education. Against claims that doing theology tends to domesticate education, it is argued that theology can help provide an important countercultural perspective intended for the good of education. Thirdly, it outlines the background of public educational policy which makes countercultural theology an appropriate response in the service of a faith‐inspired professionalism. Fourthly, it suggests how a countercultural model of contextual theology can collaborate with important forms of research in the field of educational leadership, management and administration. 相似文献
2.
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
3.
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
4.
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
5.
Cate Siejk 《Religious education (Chicago, Ill.)》2013,108(2):198-206
This article offers a response to two provocative questions about the relationship of theology to religious education posed by Norma Thompson in her Presidential address given at the annual meeting of APRRE in 1978. I offer contemporary answers to these questions from the perspective of a theological educator. First, I show how feminist theory and practices are transforming theological education. Second, I discuss how feminist pedagogy and theologies inform my teaching as a university professor. Third, I show how the themes of justice, dialogue, and imagination that emerge from feminist practices shape my work and the learning of my undergraduate theology students. 相似文献
6.
Hosffman Ospino 《Religious education (Chicago, Ill.)》2013,108(3):328-339
This article is an exercise of practical theology in which the author proposes a hermeneutical analysis of popular religiosity stories and their value for Christian education. It explores the context where these stories are born (lo cotidiano/the everyday) and discusses their mediatory potential as articulations of the encounter between God and humanity within history. The author proposes to read these stories with the help of an interpretive approach rooted in Cultural Studies theory. The article concludes with a number of pedagogical recommendations for using popular religiosity narratives as legitimate sources for theological reflection and Christian education, particularly in culturally diverse contexts. 相似文献
7.
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
8.
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
9.
Susan J. Singer 《Religious education (Chicago, Ill.)》2013,108(3):296-310
Abstract Secular pluralism in contemporary culture and current theological divisions within churches have important implications for Christian education. This paper addresses the question of how religious commitments can be made and convictions held outside of polarizing and exclusionary understandings of truth, and without the presence of uncontested doctrines. What habits, practices and dispositions should Christians cultivate in this context? It brings resources from postmodern theology and philosophy into conversation with the Anglican tradition, in order to propose ways that Christian education can foster faith commitment in the midst of pluralism and disagreement.
The best lack all conviction, while the worst Are full of passionate intensity.—W. B. Yeats, The Second Coming Out beyond ideas of wrongdoing and rightdoing, there is a field. I'll meet you there.—Rumi 相似文献
10.
Charles W. Margold 《Religious education (Chicago, Ill.)》2013,108(2):122-123
As one means to assess their effectiveness in the formation and training of educational leaders for the United Methodist Church, professors of Christian education agreed to share their introductory course syllabi for analysis, interpretation, and public reporting. The analysis reveals points of strong overlap, very real differences, plus some surprising absences in the courses of United Methodist educators. Study findings are then interpreted in light of broader research around the purposes and means of theological education and generalized to suggest how scholars in Christian education are already and may aspire to become more deeply integral to that process. 相似文献
11.
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
12.
Peter Shepherd 《British Journal of Religious Education》2010,32(3):215-227
Anglican school inspectors will usually be Christian. Is it possible that their beliefs might compromise their inspection judgements? Neutrality is impossible when holding opinions or making judgements about matters of signal importance. Religious beliefs are strongly held. Using the concept of ‘ordinary theology’ I argue that religious beliefs are so precious, that opinions formed and judgements made are inevitably processed through a ‘lens’ constructed from those beliefs. Three potential problem areas are examined in order to make a prima facie case that inspection judgements may be compromised by the ‘ordinary theology’ of inspectors. 相似文献
13.
Lucinda A. Nolan 《Religious education (Chicago, Ill.)》2013,108(3):247-271
This article offers a brief theological biography of Sophia Lyon Fahs, a religious educator whose life and work unfolded during the first seven decades of the Religious Education Association and reflected many of the identity-bearing modalities that continue to give shape and continuity to the organization. In 1972, Boardman Kathan, the General Secretary of the Religious Education Association, described Fahs as “one of the truly great pioneers of religious education in the 20th century, in the company of Harrison Elliott, Frank McMurry and George Albert Coe.” 2 Fahs anticipated many theological challenges to religious education that were ahead of her time. 3 相似文献
14.
Brad Rothrock 《Religious education (Chicago, Ill.)》2013,108(2):241-244
The second decade of AIDS demands a response of new and creative efforts for HIV/AIDS prevention education and ministering to persons affected by and living with HIV/AIDS. Jewish and Christian theological and faith‐based arguments are presented to support the call to educate for prevention and the call to minister. The need to network and collaborate with public health for more effective programs is also outlined. 相似文献
15.
George A. Coe 《Religious education (Chicago, Ill.)》2013,108(2):65-66
This report was originally presented to members of the Weekday Church School Section of the International Council of Religious Education regarding the Champaign and other cases involving weekday religious education in cooperation with the public schools 相似文献
16.
James Arthur 《History of education》2019,48(1):60-76
This article discusses the extent to which middle-class Christians, many of whom were progressive liberals, involved themselves in the Moral Instruction League (MIL) to intervene in ‘improving’ the moral character of the English working class. It considers how they reconciled their motivations and underlying theology with secular goals that sought to free morality from its theological basis in late nineteenth-century England. It argues that Christian members and supporters of the MIL, in a series of steps, began to distance themselves from the theological basis of their faith. This was in an age when people were overwhelmingly persuaded that religion and morality were inseparable and that moral education must be religious education in schools. It was the Christian faith, not doubt, that was widely assumed in Victorian England at all social levels. What was the philosophy that the organisation promoted in its approach to character-building?. 相似文献
17.
This research examines the purposes of education perceived by teacher education students preparing for a career in Israeli public religious schools. Participants were 164 men and 364 women in their first or final year of teacher education. They responded to questionnaires that explored educational purposes in four ways. Twenty-four students also were interviewed. Major results indicate that: 1) universal and religious purposes of education are considered highly important; 2) men attribute greater importance than women to religious- Torah purposes; 3) academic-intellectual growth is not considered an important educational purpose. Implications of these and other findings are considered for educational policy and practice in public religious schools. 相似文献
18.
Lucas Swaine 《Educational theory》2012,62(1):107-124
The ideal of personal autonomy enjoys considerable support in educational theory, but close analysis reveals serious problems with its core analytical and psychological components. The core conception of autonomy authorizes individuals to employ their imaginations in troubling and unhealthy ways that clash with sound ideals of moral character. Lucas Swaine argues in this essay that this gives grounds to deny that the core conception of autonomy should be promoted in democratic education. What is more, according to Swaine, young citizens appear to have no right to be educated, in public schools, for the purpose of becoming autonomous individuals of the kind he describes and criticizes in this account. 相似文献
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20.
William H. Geistweit D. D 《Religious education (Chicago, Ill.)》2013,108(3):262-267
This collaborative article examines hybridity as intercultural threads to weave theological discourses and pedagogical practices. Through narrating their life stories, the authors open up a space for dialogue in agenda and agency of doing religious education. It identifies dualism and homogeneous purity as stumbling blocks to hybrid theology and religious education. The authors explore theological glimpses of hybridity found in such religious traditions as Christianity, Daoism, Hinduism, and Buddhism. Finally, it proposes a hybrid space for threshold religious education as a faithful way to embrace today's changing and fluid contexts where people migrate and cross their geographical, cultural, and national boundaries. 相似文献