Showing papers on "Religious education published in 1977"

The implications of moral stages for adult education

Abstract: (1977). THE IMPLICATIONS OF MORAL STAGES FOR ADULT EDUCATION. Religious Education: Vol. 72, No. 2, pp. 183-201.

The Interaction Effects of Parents, Spouse and Schooling: Comparing the Impact of Jewish and Catholic Schools*

Abstract: This paper discusses the literature on the long-range impact of schooling and the types of effects that schools have shown. It compares data on the impact of Jewish schooling on adult religiosity with similar data from a study of Catholic schooling. Like previous studies on other types of schools, the main effect of Jewish schooling seems to be an accentuation of parental influences. This effect is diminished substantially if not supported by marriage to a religious spouse. However, on some types of religiosity, extensive Jewish schooling produces “conversion” effects which persisted even when pre-school and post-school supports were lacking. The implications of these findings are discussed.

The Theological Seminary in the Configuration of American Higher Education: the Ante-Bellum Years

Abstract: AN IMPORTANT new educational institution was created in America in the early nineteenth century-the theological seminary. The development of seminaries, although almost completely ignored by twentiethcentury educational historians, was an important achievement with far-reaching consequences for religion, education, and society. Education for the ministry became formally organized, systematized, and extended in the specialized theological seminaries which substantially improved professional preparation. Within a generation of the founding of Andover in 1807, the theological seminary became the accepted pattern of professional training for the educated and learned ministry in Protestant churches. Alumni of seminaries and divinity schools not only preached the gospel, but also extended education throughout the land by establishing and supporting literally thousands of educational agencies and institutions: colleges and seminaries, academies and common schools, churches and Sunday schools, libraries and the religious press, and benevolent and reform societies. A prototype of the graduate professional school, the theological seminary helped establish the role of the liberal arts college in the configuration of American higher education. The seminary in the age of the religious Christian college served many of the functions which the graduate school of arts and sciences later would provide through a more specialized education in the age of the university. The locus of advanced study for most college professors and presidents, the ante

Theology and the future of religious education 1

Abstract: 1Excerpted from “Continuity and Contrast in the Future of Religious Education,” a chapter in The Religious Education We Need, ed. James Michael Lee (Notre Dame: Religious Education Press, 1977). Alfred McBride, Carl F. H. Henry, John Westerhoff III, Gloria Durka, and James Michael Lee are the other contributors

Religious experience and education

Abstract: (1977). Religious experience and education. Learning for Living: Vol. 16, No. 4, pp. 156-161.

Research on adult moral development: where is it?

Abstract: (1977). RESEARCH ON ADULT MORAL DEVELOPMENT: WHERE IS IT? Religious Education: Vol. 72, No. 2, pp. 212-224.

Religion and the Assimilation of Mexican Americans

Abstract: Catholicism and a parochial school education have often been cited among the causes for the slow rate of assimilation attributed to Mexican Americans. In order to test these assumptions a study was conducted in San Antonio, Texas, during the spring of 1973. Using Gordon's seven subtypes of assimilation as a theoretical framework, a sevenpart questionnaire was devised, pretested, and later administered to eighth-grade students. The sample was composed of 405 Mexican Americans attending nine public and nine parochial schools. The resulting data not only failed to substantiate the assumptions but also indicated that parochial school students were significantly more assimilated in five of the seven subtypes of assimilation. Many sociological studies have dealt with the general area of Catholic-Protestant differences. Weber's Protestant Ethic thesis has given rise to an interest in the social consequences of religious membership. The well-known study of Lenski (1963) indicated important sociological differences can still be attributed to religious differences. In fact, religion was found to, be a more influential factor than socioeconomic status. However, the validity of these findings has been debated (Schuman, 1971). Nevertheless, no one seriously questions the fact that social consequences do derive from religious membership. A separate but related dimension is the question of the effects of a religious versus a secular education for members of the same denomination. Again, there has been no, lack of research in this area (e.g., Rossi and Rossi, 1961; Lenki, 1963; Bressler and Westoff, 1963; Westoff and Potvin, 1966; Greeley and Rossi, 1966). In general, these studies reveal behavioral and attitudinal differences between Catholics who attend a parochial school and those who do not. Assumptions are often made about the consequences of a certain religious membership or religious education. One frequent example has to do with the retarding effect attributed to Catholicism on the assimilation process (Warner and Srole, 1945). Mexican Americans have been particularly singled out

A psychotherapeutic model for religious education

Abstract: (1977). A PSYCHOTHERAPEUTIC MODEL FOR RELIGIOUS EDUCATION. Religious Education: Vol. 72, No. 4, pp. 409-413.

God in school: The roles of church and state in the provision of religious education in Western Australian government schools from 1829-1876

Abstract: This thesis examines the roles of the church and state in the presentation of special and general religious instruction in Western Australian government schools between 1829 and 1976. Two distinct themes emerge from this examination. Firstly, there has been a definite movement away from a subject called "religious (Christian) instruction" to an approach called "religious education" or "religious studies". The second main theme deals with the struggle to find solutions to the problem of the place of religion in government schools during the nineteenth century; the growing inadequacy of such solutions during the twentieth century; and the continuing quest to provide more viable options at the present time. Throughout much of the period under review, the available evidence indicates that the teachers of religious instruction did not always achieve satisfactory results in either passing on sufficient knowledge or modifying the behaviour patterns of their pupils. Special attention has been paid to the following features which significantly influenced development in the western state - the social and educational background in England, especially in the early nineteenth century; and educational policy and administration in the other Australian states. In addition, most of the important curricula provided for religious instruction in Western Australia have been evaluated in the text and have been cited also in full, usually in the appendices. Special attention has been paid to the following features which significantly influenced development in the western state - the social and educational background in England, especially in the early nineteenth century; and educational policy and administration in the other Australian states. In addition, most of the important curricula provided for religious instruction in Western Australia have been evaluated in the text and have been cited also in full, usually in the appendices. The second volume of appendices has been attached to incorporate certain key documents. inform the text as well as to ensure that certain extremely rare This has been done to illustrate and papers are not lost to future historians.

Education, reconciliation and social justice

Abstract: (1977). EDUCATION, RECONCILIATION AND SOCIAL JUSTICE. Religious Education: Vol. 72, No. 3, pp. 251-261.

The Friends' School Hobart : formation and early development

Abstract: The foundation of The Friends' School Hobart in 1887 was the result of a number of formative influences dating back to the arrival of the two English Quakers, Backhouse and Walker, in Hobart in 1832. Part One of this thesis examines the link between Backhouse and Walker's sponsorship of the British and Foreign School Society's principles and the support non-Friends ultimately gave to a Friends' School which appeared to offer an alternative both to the sectarianism of the Church Schools and the secularism of the newly-established State Schools. The special characteristics of the small Friends' Meeting organized by BaCkhouse and Walker in Hobart in 1833 are outlined as a basis for showing how education came to be regarded by this group of Friends as providing a key to their survival. Five attempts to start a small school for children of Friends failed in the mid-century decades and a move to set up a boarding-school by, Melbourne Friends in the mid-seventies also failed. The thesis attempts to answer the questions: Why then did a Friends' School succeed in Hobart in 1887, where previous attempts had failed? Why in Hobart and not in Melbourne or Sydney? Part Two describes the early development of the school during the years 1887 to 1900 and the importance in this development of three key figures - Edwin Ransome in England, Francis Mather in Hobart and Samuel Clemes who came out from England to be the school's first headmaster. Support was given by English Friends with finance and with staffing. The school, however, was a viable proposition only because of the extent of support given by the non-Friend community in Hobart. The school made an impact on non-Friends by reason of its claim to offer something distinctive in curriculum and methods. In curriculum, emphasis was placed, for example, on science rather than on the classics, on the importance of the practical as well as the academic skills, and on training for leisure. The school was regarded as "modern" in its methods because of its introduction of co-education, its reliance on co-operative rather than on competitive techniques in the classroom and its attempt to formulate a non-sectar-ian approach to religious education. The years 1887 to 1900 cover the period of Samuel Clemes' headmastership. The reasons for his resignation in 1900 are analysed in some detail in the chapter, "Anatomy of a crisis". The thesis concludes with a summary of the impact of the school as a Friends' school within the context of the philosophy and practices of the Religious Society of Friends and as a 'High' school within the context of the wider non-Friend community.

Age, gender, intelligence and religious worries in secondary school pupils

Abstract: This study examines the relationships between age, gender, intelligence and religious worries in a sample of 120 pupils, aged 11 to 15 years, attending a Welsh catholic comprehensive school. The pupils were administered the Raven 's Progressive Matrices Test and a religious worries questionnaire. It was found that worries tended to decrease with age. Gender was not related to religious worry. A tendency for high intelligence to be slightly associated with worry in the younger group did not appear in the older group. In general, it is probably true to say that teachers in secondary schools lack an adequate understanding of children's psychological needs in relation to religion (6). While a certain amount of research has been carried out on the religious beliefs of adolescents (cf. 12), little attention has been devoted to their religious doubts and, in particular, to the extent to which such doubts might give rise to worries. In a recent review of research in religious education, Daines (3 has nothing to report on religious worries. Such studies as exist have concentrated on older student populations. Kuhien and Arnold (5 and Hilliard (4 have suggested that while adoles cence is not necessarily accompanied by a complete repudiation of religion, doubts tend to grow during this period, reaching a peak at 17 years of age. Simon and Ward (12 report that even between the ages of 11 and 15, a clear tendency for an increase in religious uncertainty can be detected. There is some evidence that doubt is gender-related, girls tending to doubt less than boys (1, 7, 9, 12).