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1.
Yonah Hisbon Matemba 《British Journal of Religious Education》2009,31(1):41-51
The argument in this paper is that in spite of the acknowledgement of plurality, many countries in sub‐Saharan Africa seem reluctant to introduce multi‐faith approaches preferring to maintain Christian confessionalism in religious education. Even in those countries where new approaches are being tried, there is some unwillingness to make wholesale changes throughout the school system. In some instances this state of affairs is precipitated not by educational policy but by the socio‐religious situation, which mirrors Christian ideals. This is better illustrated in the Malawian context where largely due in part to the historical Christian influence and for the fact Christianity is the major religion in the country, multi‐faith religious education introduced in schools was opposed. As a compromise to a difficult situation, government resolved to offer both multi‐faith religious education and the historical Bible knowledge on the school curriculum. Results of a school survey seem to indicate that Bible knowledge as opposed to multi‐faith religious education is still a favoured syllabus in schools, possible reasons of which are suggested. The conclusion is that efforts should be made to interest those still wary about multi‐faith religious education considering the benefits it can bring in a world today where heterogeneity rather than homogeneity is the acceptable reality. 相似文献
2.
Classification and Framing of the Curriculum in Evangelical Christian and Muslim Schools in England and The Netherlands 总被引：1，自引：0，他引：1
Geoffrey Walford 《Educational studies》2002,28(4):403-419
This article examines some of the ways that Muslim and evangelical Christian schools in England and The Netherlands deal with religious education. Various schools take different views about how aspects of religious belief should be taught and how Christian or Muslim belief should be related to the wider curriculum of the school. While some of the schools have attempted to integrate, for example, evangelical Christianity throughout the whole of the curriculum, others have been content to have the religious teaching as a separate component of the curriculum. This paper uses the work of Basil Bernstein to describe and understand the nature of the religious curriculum in these schools. Through a series of case studies of schools and curricula it examines the nature of the curricula and their possible effects on children. 相似文献
3.
Michael D. Hammond 《Christian Higher Education》2019,18(1-2):3-15
The Council for Christian Colleges & Universities (CCCU) is the most successful higher education organization to emerge from the modern American evangelical movement. Especially within the context of the United States, higher education has been a key element of neo-evangelicalism since the 1940s. Rather than choosing between biblical truth and cultural outreach, post–World War II neo-evangelicals called the church toward a thoughtful approach to address the needs of the world. The early movement was focused not only on evangelistic ministry efforts, but also on education as a primary means for shaping the culture. As modern evangelicalism took shape in the 1950s, the movement struggled to find a consistent moral voice. From early challenges related to the civil rights movement to current debates over poverty and immigration, evangelicals have engaged with cultural issues, but with a wide variety of strategies and viewpoints. Political issues have brought evangelicals into public life, and some leaders have used elections as the primary means for promoting moral concerns. Consequently, the public may often view U.S. evangelicals as activists concerned with political voting rather than as sincere followers of Christ who are committed to social ethics. Yet, the Christian college represents a significant platform for sustaining evangelical thought in public life. Evangelicalism has suffered a fracturing in the last decade or so, and the term now carries a negative connotation in some circles. Many colleges in the CCCU are searching for a new way to describe their evangelical identity. The historical meaning of the term evangelical focused on gospel proclamation and social reform. A return to this emphasis, as well as an alignment with the international focus of evangelical movement, can provide a more accurate and consistent legacy for evangelical institutions. 相似文献
4.
Alyssa N. Bryant 《Gender and education》2006,18(6):613-634
This study explored the gendered experiences of students belonging to an evangelical Christian religious community on a university campus in the United States. As some religious traditions harbour distinctive views on gender differences and roles, the study focused on community characteristics that pertained to beliefs about gender and the behaviours that emanated from those beliefs. The findings revealed that the community was defined by masculine norms, the endorsement of essential gender differences and separate roles for men and women with respect to leadership, modesty and dating/marriage. Suggestions for improving the conditions for women in religious groups and the broader college campus are discussed. 相似文献
5.
Lucinda A. Nolan 《Religious education (Chicago, Ill.)》2013,108(4):454-470
Abstract Sophia Lyon Fahs's legacy for religious education is a rich source for understanding the initial decades of the movement, its present situation and its possibilities for future growth. A theorist and practitioner, Fahs's long career in religious education witnessed the ebb and flow of evangelical, liberal, neo-orthodox, radical, and revisionist theologies. In a short section of her last full text on religious education, Fahs considered the fragmentation between the cognitive and affective aspects of religion in Western culture and put forth “some conditions for a new unity” in the form of four directives. Fahs understood these considerations to be part of a balanced pedagogy for religion, one in line with what she foresaw as challenges to religious education in seeking to harmonize classroom, worship and life experiences. The directives offer implications for the self-understanding of religious education today. 相似文献
6.
Relationships and sex education (RSE), as set out in the recent Bill making RSE compulsory for all English schools, should be appropriate to the religious background of pupils. This paper suggests that this appropriateness is best found by gaining the best understanding about religious young people’s lived experiences of relationships and sexuality. Our in-depth qualitative research with three Christian young men aged 17–18 from a large charismatic evangelical church in the Midlands region of England investigated experiences of romantic relationships, focusing on the ‘ethical moments’ in which Christian ethical principles of sexual abstinence are negotiated. By attending closely to both the theological and the non-religious discursive resources that these negotiations draw upon, we demonstrate the different ways in which abstinence becomes meaningful in study participants' lifeworlds. We conclude that a sex education based on ethics in practice might engage best with religious young people. 相似文献
7.
Brendan Carmody 《Religious education (Chicago, Ill.)》2013,108(2):139-154
Today, Zambia has a comparatively unified, somewhat exceptional, approach to religious education despite a wide variety of predominantly Christian denominations. This article retraces the history of the development of religious education from when it was entirely confessional to the present time when it has become largely educational. In so doing it identifies some of the difficulties encountered and some of the problems that lie ahead in promoting an even more religiously pluralistic and educational approach to religious education in a country that has been declared a Christian nation. 相似文献
8.
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
9.
Miss Ethel Cutler 《Religious education (Chicago, Ill.)》2013,108(5):459-463
This article reviews the challenges provided by a plural condition toward doing religious education in the Philippines. The problem of Philippine religious education hinges on the fact that the growing plural condition in the educational system remains until now “un-discussed” or integrated in many schools. Not much is heard about proposing a platform of dialogue within religious education. Dialogue is more often associated with inter-faith initiatives beyond the learning environment. If religious education should be an instrument in the formation of the right Christian attitudes among the young, dialogue must be an urgent Christian agenda in Philippine religious education. 相似文献
10.
Jennifer L. Carter 《Christian Higher Education》2019,18(3):154-176
Of the 900 religiously affiliated colleges and universities in the United States, a sizable portion (approximately 118) are members of the Council for Christian Colleges &; Universities (CCCU). As members of the CCCU, these institutions have a shared commitment to the academic and spiritual development of their students. However, relatively few studies have included data sets with multi-institutional types and longitudinal data. The purpose of this two-part study was to examine the patterns and predictors of religious struggle among traditional undergraduate students attending evangelical institutions compared to those at three other types of institutions. This article addresses the following question: How does the level of religious struggle change between the freshmen and junior years among college students attending evangelical institutions? A quantitative design using the 2004 and 2007 College Student Beliefs and Values Survey (CSBV)—which was last administered in 2007—with responses from 14,527 students attending evangelical, Catholic, other religious, and nonsectarian institutions was employed. Results indicate that significant differences in the levels and patterns of religious struggle exist between evangelical institutions and other types of institutions. Longitudinal measures revealed that students from evangelical institutions experience higher levels of religious struggle compared to their peers at other types of institutions at the end of their junior year. This article is the first in a two-part series and focuses on the patterns of religious struggle among students attending evangelical institutions. 相似文献
11.
Peter Kallaway 《History of education》2013,42(2):217-246
Mission schools in Africa in the first half of the twentieth century were in many ways microcosms of the great educational debates of the times. The objectives of policies regarding access, governance and curriculum were part of a historical evolution of mission education but they were also increasingly a reflection of significant new trends that were to reshape the theory and practice of colonial education. New forms of educational research and professional expertise were to play an ever‐increasing role in shaping the forms and content of the education provided. The brief of the mission churches was to meet with the increasing demand for schooling. Church and state gradually expanded their cooperation in the field as the costs of education outstripped the resources of the missions and the demand for mass education came to be linked to nationalist demands for political and economic rights. This paper is concerned to map the background to those international influences that shaped the policy and practices of mission education and the increasing engagement of colonial governments with the field of education. It addresses the question of the worldwide Protestant mission church’s response to the changing political, social and economic environment of the first half of the twentieth century. In particular it seeks to explore how mission initiatives shaped thinking about education in Asia, Africa, Oceania and Latin America by the 1930s. It also attempts to situate those issues within a wider educational framework by linking them to the emergent debate concerning pragmatism and utilitarianism in regard to progressive education in the USA and the quest for social democratic education in the United Kingdom and Europe as part of a response to socialism, nationalism and totalitarianism. In short, the paper explores the influence of the Christian mission churches with regard to social policy, in general, and the provision of education, in particular, during the interwar years, with special reference to areas influenced by the work of the International Missionary Council. At a time when there was a crisis of support for ‘foreign missions’ how did the debates between fundamentalist‐evangelicals and supporters of a ‘social gospel’ transform themselves into debates regarding the role of missions in non‐Western societies? And how did these essentially ecclesiastical/theological issues come to influence public policy, specifically educational policy, in the long term? The conclusions are that mission churches had a very significant influence on the shaping of educational thinking in the colonial and imperial context at a time when state influence in the sector was still often quite weak. The origins of the conference and research culture that has informed educational policy since the establishment of the United Nations Organization had its roots in the broad context of the Charter of the League of Nations, with a meeting of religious and secular goals, prior to the outbreak of the Second World War. Between 1910 and 1939 there was a significant history of educational reform and community development that has only been partially documented in relation to its global significance. This is an attempt to build a framework for understanding the nature of those changes and what was achieved. The investigation is conducted through an exploration of the three great World Mission Conferences of the International Missionary Council (IMC) held at Edinburgh (1910), Jerusalem (1928) and Tambaram, India (1938). The attempts of Christian churches to engage with dramatic social changes associated with industrialisation, urbanisation, poverty, cultural change and the rise of anti‐colonialism, with specific regard to the field of educational policy, are documented and analysed. 相似文献
12.
Marion Talbot LL. D. 《Religious education (Chicago, Ill.)》2013,108(1):41-46
This article tests the assumption that Horace Bushnell was the father of the religious education movement, despite the fact that at least two generations lapsed between the final edition of his groundbreaking book, Christian Nurture, in 1861 and the formation of the Religious Education Association in 1903. It contends that William Rainey Harper was both the father of the movement and the founder of the Religious Education Association, while Bushnell can be viewed as the “spiritual father” of the movement, with Henry Clay Trumbull as the link between the two. George Albert Coe can be seen as the “dean” of religious educators and a leader of the movement in the first half of the 20th century. 相似文献
13.
郑东升 《宁波广播电视大学学报》2008,6(1):112-115
北洋时期的宗教教育事业有了很大的进步,在全国教育事业中占有举足轻重的地位,成为国民教育的一个重要组成部分．北洋军阀统治下的中国社会、政治、文化等诸领域都发生急剧的变动,作为历史存在——宗教教育也给予了巨大的影响和作用于这一时期社会生活的各个领域,特别是20世纪中国文化走向现代化的历史进程。 相似文献
14.
Jarosław Horowski 《British Journal of Religious Education》2020,42(4):447-458
ABSTRACT This article explores the implications for Christian religious education of the theory of moral virtues formulated by Thomas Aquinas and developed by the contemporary Neo-Thomists. The analysis is divided into two parts. The first part introduces Thomistic virtue theory and presents cardinal virtues crucial for Thomistic ethics: prudence, justice, temperance and fortitude, as the reference points for moral education. This part also includes analysis of the relationship between cardinal and theological virtues, leading to the conclusion that Christian religious education also requires the development of theological virtues. The second part explores, through Thomistic theory, what factors condition the development of a person’s moral character (i.e. his/her moral virtues) and what those factors mean for supporting moral education within Christian religious education, initially within the context of Polish schooling. Particular attention is given to three issues: introducing the concept of responsibility for community members, introducing knowledge of moral virtues, and building a relationship with God. 相似文献
15.
吴汝纶的日本教育视察 总被引：2，自引：0，他引：2
王鸣 《河北师范大学学报(教育科学版)》2000,2(2):35-38
１９世纪末至２０世纪初,中国兴起了以日本为模式的教育改革运动。在这场运动中,吴汝纶是一位不可忽视的人物,特别是他的日本教育视察对清末教育改革产生了重大影响。 相似文献
16.
《Journal of moral education》2012,41(4):533-551
A brief review of the social and educational context of Hong Kong shows that the publication of the General guidelines on moral education in schools in 1981, by the Hong Kong Education Department, marked a milestone in the development of moral education. The Guidelines explicitly asserted moral education as one function of schooling, whilst also formally recognizing the home and the community as two main influences. This paper narrates how three moral sources of influence – namely Confucian‐parental, Christian‐religious and liberal‐civic – have shaped the development of moral education in Hong Kong from 1973 to 2003. It then examines in more detail: parental influence at home – the Confucian moral source in Chinese family; schooling influenced by religious sources – taking Christian schools as an example; and the Independent Commission Against Corruption as an official agency for moral education – a liberal source calling for civic morality. In conclusion, the post‐colonial emergence of nationalistic influence in the recently constituted Chinese Special Administrative Region, advocating national identity as the new core value, is traced and the implications for future moral education in Hong Kong are considered. 相似文献
17.
Katherine Turpin 《Religious education (Chicago, Ill.)》2017,112(4):407-417
Christian education served as a tool of White supremacy that played a central role in the devastation of millions of human lives throughout the colonial era of Western expansion. An adequate account of how Christian education paired with colonial imperatives helps to identify where the legacy of White supremacy and imperial domination lives on in contemporary practices of Christian faith formation and religious education. While any educational venture requires authority and is an act of power, humility is an essential partnering virtue for Christian educators who do not wish to replicate this history of domination. 相似文献
18.
Rob Freathy 《History of education》2013,42(2):295-316
The failure of the Association for Education in Citizenship to gain official support for the secular and pedagogically progressive forms of education for citizenship that its founder members endorsed has previously been explained by the political impotence of the association's founder members and the professional conservatism of the educational establishment. However, this paper proposes that, as part of a wider cultural conservatism in England between 1935 and 1949, citizenship was recast in a Christian mould in response to foreign ‘secular’ political ideologies and that this enabled religious education to gain official endorsement as an essential form of education for citizenship. 相似文献
19.
19世纪后期至20世纪初期,欧美出现的教育科学研究运动是教育研究领域一次具有深远意义的运动它的出现与这个时期欧美社会新的发展和教育的深刻变革,以及人们对科学、科学与教育关系的认识有密切的联系。根据欧美教育科学研究运动中一些突出的事件加以划分,其发展可以分为四个阶段,且每个阶段都有其显著的特点。19世纪末至20世纪初期,欧美出现的教育科学研究运动是现代科学研究思想和方法在教育研究领域里的初次运用和实践,其所关注的领域和所争论的问题值得今天反思与借鉴。 相似文献