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1.
K.H. ter Avest 《British Journal of Religious Education》2009,31(3):251-262
In the 1980s and 1990s in the Netherlands, as a reaction to the growing number of non‐Christian pupils at Christian schools, religious education and religious development became issues for debate. At some schools, it was the exclusiveness of the Christian tradition that dominated, and at others it was the inclusiveness. Another group specialised in inter‐religious dialogue. Our research studied the religious development of pupils from two primary schools. One is the first and only inter‐religious primary school in the Netherlands, the Juliana van Stolberg primary school. The other is a Christian school, the Prinses Margriet primary school that educates pupils exclusively in the Christian tradition. The research questions focussed on the development of the ‘God’ concept of children confronted with stories from different religious traditions. The ‘God’ concept is seen in our research as a concept that develops in an inductive way from the data. This way of conceptualising ‘development’ is coined as the prospective perspective on development. The results of this comparative research led to the tentative conclusion that pupils in our research population who were involved in inter‐religious learning, demonstrate explorative behaviour concerning their own religion and that of others. Their ‘God’ concept shows hybrid characteristics. These pupils are rooted in their own tradition, and at the same time they are ‘on the move’. This offers points of departure for the development of citizens articulating their commitments and turning imminent conflicts into inter‐religious encounters. 相似文献
2.
Regine Froese 《British Journal of Religious Education》2008,30(1):37-47
This article deals with the results and further consequences of my empirical investigation of Christian–Muslim families and their children in Germany. It gives an insight into the religious world of 4‐ to 12‐year‐old children in Christian–Muslim families through the analysis of evaluated interviews and drawings concerning religious practice and the image of God. Through the presentation of different aspects such as prayer, the image of God, gender issues, religious practice and affinity, the question of children’s own needs is discussed. 相似文献
3.
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
4.
罗朝秀 《湖北广播电视大学学报》2008,28(9):53-54
基督教是美国文明的支柱之一,影响着美国文化的方方面面,大部分的美国人都认为上帝在他们心中占据重要的位置。美国人的这种宗教意识与美国殖民地开始时期来自英国的清教徒移民的强烈的宗教动机有着不可分割的关系。本文试图从历史的角度分析当时移民尤其是迁往新英格兰的清教徒移居的最大推动力来自宗教,并以他们的成功给美国社会打上了永久的宗教印迹,使得美利坚至今仍是一个笃信基督教的民族。 相似文献
5.
James Nelson 《British Journal of Religious Education》2004,26(3):249-258
This paper considers the tension that can exist in the aims of religious education between the desire to encourage open‐minded, critical thinking through exposure to diverse traditions, ideas and cultures and the encouragement, overt or otherwise, into uniformity whereby learners take on the values of a particular tradition, culture or ideology (say of a religion, family or school). The particular situation of teaching religious education to post‐primary school pupils in Northern Ireland is considered, and evidence cited to suggest that the Northern Ireland Core Syllabus in Religious Education has tried to impose a particular non‐denominational Christian uniformity on pupils and teachers through its use of religious language. This has contributed to a culture of ‘avoidance’ in relation to the teaching of broad Christian diversity. The article concludes that there is a need for an ongoing and meaningful dialogue to discover what kind of balance between uniformity and diversity is best in teaching religious education in Northern Ireland, and notes that this also requires the reassessment of fundamental issues such as the aims of education and the relationship between secular and religious values in publicly funded schools. 相似文献
6.
析中世纪基督徒的道德情感 总被引：1，自引：0，他引：1
在中世纪的欧洲社会,基督徒们以其对上帝的信仰为精神支撑和价值根基,效法基督耶稣,自觉地培育和形成了博爱、罪感、谦卑和忏悔等道德情感,并推动了西方慈善事业和福利事业的发展。 相似文献
7.
Mary Elizabeth Moore 《Religious education (Chicago, Ill.)》2020,115(3):291-303
AbstractSacred teaching takes many forms across religious traditions, focusing on creation and sacramentality in Christianity, God’s nature and creation of human beings in Judaism, and spiritual and social practices in both. At the heart of Jewish, Muslim, and Christian traditions are accents on the sacredness of life, creation in the image of God, and human dignity. This essay analyzes the three traditions to discover textures of sacrality and practices of sacred teaching and learning. Can such teaching be revolutionary in divided contexts? The paper proposes an approach to sacred, revolutionary teaching to foster compassion, openness, humility, and hope. 相似文献
8.
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
9.
王尔德的宗教思想复杂且充满矛盾性,既背离基督教教条又迷恋耶稣基督,其复杂的宗教思想与所处的社会文化背景、唯美主义理论以及其含混的身份特征等有密切关联。 相似文献
10.
正统观念中,基督教的救赎是通过上帝之子耶稣的殉难来实现的,但从更抽象、更宽泛的意义上来说,救赎可以通过时间、死亡和挚爱来变相获得。《麦克白》中时间救赎的主题非常明显,即通过使过去、现在、将来达到与上帝时间的永恒合一,来拯救处于世俗时间中的人。结合奥古斯丁关于时间和人类思维(记忆与期望)的关系,可以看出,麦克白的悲剧不仅仅是一个高尚的人因为性格缺陷而走向自我毁灭,而是在于他在犯了罪的同时,关上了自己的救赎之门。 相似文献
11.
以宏村基督教堂建设中的资金筹措为出发点,精心构筑起了以“教堂、教民、教会”为元素的三维故事脉络.认为通过基督教仪式的浸润和信仰体认,教民在信仰世界中形成了对上帝的虔敬,这是动员教民的信仰约制,也是教会组织成功动员的砝码;此外,教会也在村庄公共事务和对外交流中塑造了认同的合法基础,从而从教民和教会两个行动主体的角度回答了基督教信仰与社会认同世界的建构问题. 相似文献
12.
魏衍学 《忻州师范专科学校学报》2014,(1):51-54
美国戏剧之父尤金＆#183;奥尼尔孜孜以求的探索和重建人生的精神信仰.其代表作《送冰人来了》拒绝了基督信仰,否定了宗教信仰引导和救赎人类的能力.该剧利用特定历史语境下的大众心理定势和语境转换的压力,从剧名、剧情和主要人物三个方面戏仿《圣经》,揭露救世主神圣外衣下的无能,解构宗教的神圣与权威,否定了上帝的救赎功能. 相似文献
13.
陈蕊 《商丘职业技术学院学报》2013,(6):71-72
所谓圣愚就是对基督盲目炽热的信仰,圣愚人物被看作是一些内心完美而外表丑陋的东正教信徒之类的人物.尽管学术界对于圣愚的准确概念一直保持着不一样的态度,在各种俄罗斯的文学作品中,“圣愚”更是常常被理解为“弱智”、“白痴”、“疯子”的形象,但是我们不可否认的就是圣愚所具有的宗教性质.一般认为,圣愚文化是俄罗斯的本民族文化与拜占庭愚人的古老传统结合在一起的产物,是一种极具宗教性质的现象.然而它的影响已经超越了宗教的范畴,并且渗透到俄罗斯文化的方方面面,从俄罗斯的绘画和文学到俄罗斯的现代电影,我们都能够看见圣愚文化的痕迹. 相似文献
14.
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
15.
基于对甘肃省一个基督徒较为集中的村庄的田野研究,探讨了乡村青少年基督徒在社会化过程中,教会、家庭的宗教教育及其与普通学校教育之间的博弈对青少年宗教信仰形成的影响。结果表明,主日学校在青少年信仰教育方面显现出某些优势,世俗化、城市化和市场经济的发展对家庭宗教教育产生的影响表现为截然相反的两个方面,相比之下,由于学校自身的一些局限,在一定程度上弱化了其在学生信仰教育方面的主导地位。 相似文献
16.
以甘肃省农村某教会为例,对基督教徒的皈依历程及影响皈依的因素做了调查,研究结果表明：基督教皈依者的皈依历程较短,大部分在接触到基督教的最初一年里就皈依了基督教;影响个体皈依的因素中,首要的为神秘的宗教体验,其次为寻找精神慰藉及追求教义的真理启示;个体皈依之后,怀疑改变宗教信仰的倾向明显,保持基督教信仰的坚定性较弱。具体为皈依历程短暂的个体改变宗教信仰的倾向性较之经历了更长皈依历程的个体更高;具有开放的宗教怀疑和批评态度的个体,改变宗教信仰的倾向性更强。二者之间存在显著的正相关。 相似文献
17.
作为一所基督教大学,哈町大学十分重视学生的宗教教育,将宗教与大学教学、生活融为一体,以此培养他们对上帝的信仰。陈国海教授于2009年访问哈町大学期间,就哈町大学的宗教教育对Burks校长、James副校长和Milo主任进行了访谈。该校领导认为宗教教育和对上帝的信仰在帮助学生建立正确的人生观、价值观和培养学生的良好品质方面起到了至关重要的作用。学生在哈町大学不仅要学习知识和技能,更要养成良好的习惯,学会帮助他人、感激他人。这一切不仅有助于完善学生人格,使学生懂得如何去追求美好的人生,更有助于学生为构建和谐美好的校园、国家和社会做出贡献。 相似文献
18.
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
19.
R. J. K. Freathy 《牛津教育评论》2013,39(3):367-377
Participants in the public discourse pertaining to religious education and education for citizenship in English schools between 1934 and 1944 included many ‘Christian educationists’. They advocated a conservative and elitist form of education for citizenship as taught through indirect training, Arnoldian public school traditions and ecumenical, liberal Protestantism. This contrasted with the conception of education for citizenship promoted by the founder members of the Association for Education in Citizenship. They wanted pupils to be educated into a liberal, democratic and secular version of English citizenship by means of ‘progressive’ pedagogies and direct instruction. This article identifies the ecclesiastical and religious factors which preserved the Christian and traditional form of education for citizenship in English schools between 1934 and 1944. These factors included the revival of the Christian foundations of British national identity and citizenship, the development and acceptance of non‐denominational forms of Christian education, the increasingly positive response which an evermore coherent and professionalised cohort of Christian educationists received from the Board of Education and the Consultative Committee, and the political power of the Anglican Church within the dual system combined with the religious settlement agreed in the 1944 Education Act. 相似文献
20.
Reflection on the Holocaust is still critical today to help all educators teach their students about good and evil in the world today. In particular, reflection on the Holocaust is crucial for religious educators to help people know and name God, as well as help them deal with questions of theodicy, within their everyday life experiences. This article examines the role of religious education in this post-Holocaust context. Because of the Holocaust, Christians ought to be educated in ways that free them from biased and slanderous views of people and their religions, and open them to more inclusive and hospitable ways of coexisting with all types of people in the world today. 相似文献