Showing papers on "Religious education published in 1969"
Book•
01 Jan 1969
TL;DR: In "The Quest" as mentioned in this paper, Mircea Eliade stresses the cultural function that a study of the history of religions can play in a secularized society and writes for the intelligent general reader in the hope that what he calls a new humanism "will be engendered by a confrontation of modern Western man with unknown or less familiar worlds of meaning."
Abstract: In "The Quest" Mircea Eliade stresses the cultural function that a study of the history of religions can play in a secularized society. He writes for the intelligent general reader in the hope that what he calls a new humanism "will be engendered by a confrontation of modern Western man with unknown or less familiar worlds of meaning." "Each of these essays contains insights which will be fruitful and challenging for professional students of religion, but at the same time they all retain the kind of cultural relevance and clarity of style which makes them accessible to anyone seriously concerned with man and his religious possibilities." Joseph M. Kitagawa, "Religious Education""
191 citations
TL;DR: Shaw, M. and Wright, J. as discussed by the authors present a review of recent research bearing on religious and character formation, including the belief pattern scale, on attitudes of religious commitment.
Abstract: as presented in Shaw, M. and Wright, J. op. cit. Glock, Charles Y. On the Study of Religious Commitment. Review of Recent Research Bearing on Religious and Character Formation. New York: Religious Education Association, 1962, pp. 98-110. King, Morton. Measuring the Religious Variable Journal lor the Scientilic Study of Religion, 1967, VI, 173-190. Kirkpatrick, 0. Belief Pattern Scale: Attitudes of Religiosity as presented in Shaw, M. and
113 citations
TL;DR: It is concluded that contemporary religious education does not seem to ensure healthier attitudes and the possibilities for remedying this failure are discussed.
Abstract: Reviewing a number of recent studies pertinent to the common belief that religion is a basis of sound mental health, general well-being, and humanitarianism, this author finds no empirical support for the theory He concludes that contemporary religious education does not seem to ensure healthier attitudes and discusses the possibilities for remedying this failure
75 citations
7 citations
TL;DR: Glock et al. as discussed by the authors studied the behavior of a sample of college students and found that academic discipline as predictive of faculty religious commitment and academic discipline was correlated with student religious commitment.
Abstract: havior of a Sample of College Students." Social Compass 15(1) :37-44. Glock, Charles Y. 1962 "On the Study of Religious Commitment." Religious Education: Research Supplement 42(July-August) :98-110. Glock, Charles Y., and Rodney Stark 1965 Religion and Society in Tension. Chicago: Rand McNally. Lehman, E. C., Jr., and D. Shriver, Jr. 1968 "Academic Discipline as Predictive of Faculty Religiosity." Social Forces 47 (December) :171-182. Stark, Rodney, and Charles Y. Glock 1968 American Piety: The Nature of Religious Commitment. Berkeley: University of California Press. Weigert, Andrew J. 1968 "Parent-Child Interaction Patterns and Adolescent Religiosity: A Cross-National Analysis." Unpublished Ph.D. dissertation, University of Minnesota.
6 citations
TL;DR: In this paper, an analytic outline of the sociology of Jewish education is presented, which indicates an expanding postwar subsystem, primarily religious in sponsorship and orientation; broad subsystem aims of knowledge and identity formation, but ondy mildly demonstrable socialization effects; largely female and part-time occupational recruits, weakly professionalized; somewhat unique units and dimensions for organizational and political analysis present in the synagogue school and other community and national subsystem agencies.
Abstract: Jewish education may be viewed as a subsystem of the American Jewish religious institution. An analytic outline of the sociology of Jewish education indicates: (a) an expanding postwar subsystem, primarily religious in sponsorship and orientation; (b) broad subsystem aims of knowledge and identity formation, but ondy mildly demonstrable socialization effects; (c) largely female and part-time occupational recruits, weakly professionalized; and (d) somewhat unique units and dimensions for organizational and political analysis present in the synagogue school and other community and national subsystem agencies.
5 citations
5 citations
TL;DR: The Comparative Study of Religions and the Schools as mentioned in this paper was a seminal work in the field of religious education. But its focus was on the schools and not the faith itself.
Abstract: (1969). V The Comparative Study of Religions and the Schools. Religious Education: Vol. 64, No. 1, pp. 26-30.
TL;DR: In this paper, the social power and the Limitations of Church Education are discussed and discussed in the context of religious education, and the limitations of Church education are discussed in detail.
Abstract: (1969). IX Social Power and the Limitations of Church Education. Religious Education: Vol. 64, No. 5, pp. 390-398.
TL;DR: This mottol of the ancient Hebrew Wisdom literature has been chosen as the title for this article because it sums up essential points to be made in this discussion in justification of religious education as mentioned in this paper.
Abstract: This mottol of the ancient Hebrew Wisdom literature-Proverbs, Ecclesiasticus, Job, etc.-has been chosen as the title for this ' article because it sums up essential points to be made in this discussion in justification of Religious Education (RE). The expression 'the fear of the Lord' is a semi-technical term meaning religion; in the quotation the word translated 'beginning' also means 'middle' and 'end'. So the phrase comes to saying that the heart of wisdom is religion. It is not, of course, claimed that religion is the whole of wisdom or is the only form of understanding known, but that religion, if its claims are true, is an essential part of wisdom. Now if the concern of education is to give pupils an understanding of the world, if various forms of thought enter the curriculum because they give a wide ranging cognitive perspective on the universe, then the possible claims of theology for this role must not be overlooked. That religion may be an autonomous form of knowledge is the justification for including RE in the curriculum, for teaching divinity in County Schools. Before this argument for Religious Education can be presented, the educational aspect of Religious Education needs clarifying. Questions must be considered like what is required if religion is properly to enter education, what it is for anything to be a subject in the curriculum, what tests must RE pass. That religion can be a matter for study and for teaching has to be shown before the issue ofjustification arises. What exactly is being defended must be made clear. In the following, Professor R. S. Peters' well-known analysis of education as task and as achievement2 will be used. On the character of education as a task, the procedural requirement of 'respect for persons'3 clearly presents special demands in a matter as controversial as religion and these will be considered as they arise at relevant points in this discussion. On the achievement aspect of education, certain features of Professor Peters' account, in his essay 'What is an Educational Process?'
Journal Article•
31 Dec 1969
TL;DR: The ubiquity and popularity of video games suggest a new medium for religious education as mentioned in this paper, however, the capitalistic and militaristic architecture of many evangelical Christian video games undermines their potential for faithful religious education.
Abstract: The ubiquity and popularity of video games suggest a new medium for religious education. However, the capitalistic and militaristic architecture of many evangelical Christian video games undermines their potential for faithful religious education. Thus, these video games ironically propagate a curriculum of redemptive violence. Video games with religious educational aspirations call for a distinctively religious architecture that intertwines aspects of myth, identity, contemplation, discernment, revelation, transcendence, mutuality, and creativity. Introduction Video games rival the popularity of other media. In 2004, U.S. video game software sales totaled 7.7 billion USD, while U.S. box office sales totaled 9.5 billion dollars USD (Kerr 2006, 47-52). In 2007, U.S. sales of video game consoles, hardware, software and accessories totaled almost 19 billion USD (Riley 2008). Video game players represent a diverse demographic. Almost all American adolescents and about half of American adults report playing video games (cf. Lenhart et al. 2008a; 2008b). Media theorist Henry Jenkins suggests that this increased popularity now enables video game designers with the potential “of reaching a broader public, of having a great public impact, of generating more diverse and ethically responsible content, and of creating richer and more emotionally engaging content” (Jenkins 2005b, 187). Increasingly, video games are attracting the growing attention of the academy. 1 In summary, video games aren’t just “kids’ stuff” anymore. 1 See, for example, the Massachusetts Institute of Technology Comparative Media Studies program (http://cms.mit.edu/) and The Education Arcade (http://www.educationarcade.org/), the University of Wisconsin-Madison GLS group (http://www.gameslearningsociety.org/), the University of Southern California Interactive Entertainment Program (http://interactive.usc.edu/research/games/), and the Georgia Institute of Technology Digital Media program (http://www.lcc.gatech.edu/graduate/dmphd/). The MacArthur Foundation currently funds a five-year, $50 million research initiative to study the intersection of digital technologies, learning, and the civic lives of young people (http://digitallearning.macfound.org/). In addition, several online associations
Journal Article•
TL;DR: Teacher's attitude to moral education was discussed in this article. But the focus was on teachers' attitude towards moral education, and not on the curriculum itself, rather than the curriculum.
Abstract: (1969). TEACHERS’ ATTITUDES TO MORAL EDUCATION. Educational Research: Vol. 11, No. 3, pp. 215-218.