Showing papers on "Religious education published in 1982"

School law : cases and concepts

Abstract: Preface. I.EDUCATIONAL GOVERNANCE: SOURCES OF LAW AND THE COURTS. 1.Sources of Law. Federal Level. State Level. Local Level. 2.The American Judicial System. State Court Systems. Federal Court System. II.SCHOOLS AND THE STATE. 1.Compulsory Attendance. Satisfied by Parochial, Private, or Home School Attendance. Regulation of Nonpublic Schools. Home Instruction. Admission Issues. 2.Religion in the Schools. School-Sponsored Prayer and Bible Reading. Equal Access. The Teaching of Evolution. Textbooks. Distribution of Religious Literature. Released and Shared Time and Religious Instruction. Religious Holidays. Suggested Guidelines Regarding Religion in the Public Schools. 3.Use of Facilities. Lamb's Chapel versus Center Moriches Union Free School District. Notes and Questions. 4.Aid to Nonpublic Schools. 5.School Fees. Hartzell versus Connell. Notes and Questions. 6.Health Services. Immunization. Distribution of Condoms. III.STUDENTS AND THE LAW. 1.Freedom of Expression. The Tinker Doctrine. Limiting the Tinker Doctrine. Participation in Patriotic Exercises. 2.Suspension, Expulsion, and Disciplinary Transfer. Suspension. Expulsion. Disciplinary Transfer. 3.Corporal Punishment. Ingraham versus Wright. Notes and Questions. 4.Search of Students and Lockers. Student Search. Search for Drugs and Weapons. Intrusive Search. Locker Search. 5.Dress and Grooming. Dress. Grooming. 6.Pregnancy, Parenthood, and Marriage. 7.Participation in Extracurricular Activities. Legal Status of Extracurricular Activities. Athletics. 8.School Punishment for Out-of-School Offenses. IV.TEACHERS AND THE LAW. 1.Nonrenewal and Dismissal. Board of Regents of State Colleges versus Roth. Notes and Questions. 2.Freedom of Expression. Tenured Teacher's Public Expression. Nontenured Teacher's Freedom of Expression. 3.Academic Freedom. Appropriate Materials. Political Speakers. 4.Drug Testing. 5.Dress. East Hartford Education Association versus Board of Education of Town of East Hartford. Notes and Questions. 6.Teacher as Exemplar. Homosexual Teacher. Gaylord versus Tacoma School District No. 10. Notes and Questions. Adulterous Teacher. Erb versus Iowa State Board of Public Instruction. Notes and Questions. Criminal Activities. Gillett versus Unified School District No. 276. Note. Impropriety with Students. Barcheski versus Board of Education of Grand Rapids Public Schools. Notes. 7.Employment Discrimination. Racial Discrimination. Sex Discrimination. Marshall versus Kirkland. Notes. Pregnancy. Eckmann versus Board of Education of Hawthorn School District. Notes and Questions. Religious Discrimination. Age Discrimination. Geller versus Markham. Notes and Questions. 8.Teacher Bargaining. Lehnert versus Ferris Faculty Association. Notes. 9.Political Activities. V.SCHOOL DESEGREGATION. 1.Historical Perspective. Separate but Equal Doctrine. De jure Public School Segregation Unconstitutional (Brown I). Implementation (Brown II). 2.Desegregation in the South. Freedom of Choice. Defining the Scope of the Duty to Eliminate the Dual School System. 3.Current Desegregation Issues. Desegregation in the Non-South. Release from Court Order. 4.Epilogue. VI.INDIVIDUALS WITH DISABILITIES AND THE LAW. 1.The Individuals with Disabilities Education Act. Eligibility. Identification and Evaluation of Students. Substantive Educational Rights. Individualized Education Programs. Appropriate Placements. Related Services. Procedural Protections. Discipline. Transition Services. Graduation and Competency Exams. Cost Issues. Notes and Questions. 2.Section 504 of the Rehabilitation Act. Students and Section 504. Employees and Section 504. 3.The Americans with Disabilities Act. VII.SCHOOL FINANCE ISSUES. 1.School Finance Reform. Background. Early Decisions. Fiscal Neutrality. San Antonio Independent School District versus Rodriguez. Post-Rodriguez Litigation. 2.Choice. Choice Plans. Legal Implications. VIII. EDUCATOR AND SCHOOL DISTRICT LIABILITY. 1.School District Immunity. Liability Under State Law. Liability Under Federal Law. 2.Educator Liability. Intentional Torts. Negligence. Defenses for Negligence. 3.Duties of Supervision. Before and After School. During School Hours. Off-Campus Activities. 4.Parental Consent. 5.Malpractice. 6.Insurance. Questions. Appendix A: Analyzing a Court Decision. Appendix B: An Introduction to Research in School Law. Appendix C: The Constitution of the United States of America -- Edited. Appendix D: Statutory Material. Glossary. Index.

The need for a “creative divorce” between catechesis and religious education in catholic schools

Abstract: (1982). THE NEED FOR A “CREATIVE DIVORCE” BETWEEN CATECHESIS AND RELIGIOUS EDUCATION IN CATHOLIC SCHOOLS. Religious Education: Vol. 77, No. 1, pp. 21-40.

The Guru in Hindu Tradition

Abstract: A striking perception for a student of religions is the universal insistence that instruction by an adept teacher is necessary for development in the spiritual life. This insistence is especially vivid with regard to the guru in the traditions of Hinduism. With the variety implicit in Hindu social and religious life and with the lack of an unified hierarchical organization, the individual guru as religious teacher plays an important role in the transmission and development of the Hindu religious tradition, from the passing on of religious knowledge to being himself a locus for worship. It is a general Hindu belief that only through evolution (karma and reincarnation) and through education within the guru system is a person perfectible. For Hindus, religion is manifested or embodied in the continuing, successive presence of the guru. It is the guru who reveals the meaning of life; he is the immediate, incarnate exemplar in life, and as such, the guru is an inspirational source for the Hindu. The basic strengths of the guru's role are such that guruhood is the oldest form of religious education still extant. An understanding of guruhood, therefore, is of paramount importance in any consideration of the Hindu traditions. The pan-Indian, Sanskrit term "guru" has a cluster of meanings with significance beyond that of the English translation, "teacher." Gu means "ignorance" and ru, "dispeller." The guru is a dispeller of ignorance, all kinds of ignorance; thus, there are gurus not only for specifically spiritual development but also for dancing, music, wrestling, and other skills. The term "guru" also means "heavy" or "weighty" and might well illustrate the belief that accomplished or holy persons are characterized by an uncommon weight. Jan Gonda states that "it must primarily have described the man who on account of his

Contemporary approaches to Christian education

Abstract: Seymour and Miller, with four other experts in the field, seek to clarify the agenda, resources, and hopes for Christian education in the twenty-first century. Gone are the days when Christian education was variously envisioned as a school, a home, an educational system, a mission agency, or a school for Christian living. These dreams revealed the conflicts Christian education was to face throughout much of the twentieth century; yet they also clarified its resources and motivated efforts on its behalf. Modern educators such as Seymour and Miller also dream of what Christian education is and what it can become. Here they investigate five approaches through which contemporary Christian educators can develop the theory and practice of Christian education: (1) religious instruction (2) faith community (3) development (4) liberation (5) interpretation. Although they explore these five vital approaches from psychological, philosophical, exegetical, and sociological viewpoints, the authors agree that the central theme is still the teaching of the Good News. It is there we will discover that we are delivered for dependency on the old ways and that we are free to move into new ways of living."

Religious experience and religious belief

Abstract: Can religious experience provide any ground or basis for religious belief? Can it serve to justify religious belief, or make it rational? This paper will differ from many others in the literature by virtue of looking at this question in the light of basic epistemological issues. Throughout we will be comparing the epistemology of religious experience with the epistemology of sense experience. We must distinguish between experience directly, and indirectly, justifying a belief. It indirectly justifies belief B1 when it justifies some other beliefs, which in turn justify B1. Thus I have learned indirectly from experience that Beaujolais wine is fruity, because I have learned from experience that this. that, and the other bottle of Beaujolais is fruity, and these propositions support the generalization. Experience will directly justify a belief when the justification does not go through other beliefs in this way. Thus, if I amjustified,just by virtue of having the visual experiences I am now having, in taking what I am experiencing to be a typewriter situated directly in front of me, then the belief that there is a typewriter directly in front of me is directly justified by that experience. We find claims to both direct and indirect justification of religious beliefs by religious experience. Where someone believes that her new way of relating herself to the world after her conversion is to be explained by the Holy Spirit imparting supernatural graces to her, she supposes her belief that the Holy Spirit imparts graces to her to be directly justified by her experience. What she directly learns from experience is that she sees and reacts to things differently; this is then taken as a reason for supposing that the Holy Spirit is imparting graces to her. When, on the other hand, someone takes himself to be experiencing the presence of God, he thinks that his experience justifies him in supposing that God is what he is experiencing. Thus, he supposes himself to be directly justified by his experience in believing God to be present to him.

The Foundations and Practice of Adult Religious Education

Abstract: Dealing with the theory and practice of adult religious education, this book covers planning, design, organisation, management, and evaluation in this field, as well as the history in this subject.

Desired Outcomes of Religious Education and Youth Ministry in Six Denominations

Abstract: Representative samples of religious educators and parents of adolescents in six denominations (N= 1853) completed questionnaires including 62 goal statements describing what the religiously well-educated and well-socialized youth should be like near the end of high school. All respondents rated the 62 goals as to priority, and by factor-analysis we constructed 10 goal scales. In the Southern Baptist Convention and Church of God, conversion and personal religious life are the foremost goals, while in the Methodist Church, Presbyterian Church in the U.S., Episcopal Church, and Catholic Church, moral maturity is the foremost goal. In these last four denominations the highest-priority goals are rather general to human development, not specific to faith or church commitment. Parent-educator differences are small. The main predictors of the desired goals are denomination and several theological measures-creedal assent, relativism, and moral concreteness.

Explaining Jewish Student Failure.

Abstract: This paper will first present a description of the community of one particular Jewish school. It will then review some of the more widely debated theories of student failure and suggest an alternative explanation as the cause of failure for these Jewish students, i.e. the lack of a compelling reward as the end product of schooling. STUDENT FAILURE, BLACK STUDENTS, JEWISH EDUCATION, MINORITY EDUCATION, ANTHROPOLOGY OF EDUCATION.

Narrative in Theology

Abstract: (1982). Narrative in Theology. British Journal of Religious Education: Vol. 4, No. 3, pp. 115-119.

The Ignorant Eye: Perception and Religious Education

Abstract: Summary The underlying purpose of religious education is to provoke seeing from within a religious perspective, growth within religious awareness. This requires the sharpening of the sense perceptions and the stimulation of the imagination. A way into this is through visual art and through sensitivity to starting points which that suggests and which are not necessarily explicitly religious. To this process, both teacher and pupils bring resources and are themselves part of the content.

Promoting Personal Development through Teaching.

Abstract: In this article I will address the question of how teaching in schools can best promote the development of persons. It has become apparent to me in reflecting on it that logically, psychologically, and temporally what happens in schools is posterior to and dependent on what occurs in homes and churches. I will try to show that schooling as it is normally conceived is a deeply ambiguous enterprise from the standpoint of personal development and that a resolute recognition of this ambiguity may point the way to the improvement of teaching. In the simplest terms, my thesis is that the school curriculum, by virtue of its concentration on knowledge, principally of the discursive variety, may lead to the depersonalizing of the learner, and that to counteract this tendency it is necessary for the teacher to be vividly aware of the limitations of the various academic ways of knowing and alert to the personal elements inherent in the appropriate formation and use of these modes of cognition. Whenever we talk about desirable teaching outcomes we evidently must have in mind some conception of what would contribute to an optimally developed person. Such a person would not be one who had merely accumulated a large store of knowledge such as one might find in an encyclopedia. A person might be a knowledgeable fool, filled with information but unable to use it appropriately. The ideal type would rather be defined, I submit, by his capacity to act wisely in a wide range of circumstances and situations. In short, the model person would be one who knows how to live well. I will presently try to indicate just what that defining phrase means. The ambiguity of schooling that I referred to earlier consists in the fact that conventional knowledge acquisition does not necessarily help one to live well at all, and indeed may even tend to dry up the wellsprings of life entirely. Let us consider what might be intended by saying that a person knows how to live well. The phrase suggests a broad range of competences, abilities, or capacities for action. What is the basis for such competences? Clearly, it is the total complex reality that we refer to as a person. A person acts as a whole, with his entire being. Knowing how to live is a manifestation of what one is, as an integral reality comprised of body, sensations, emotions, intentions, habitual

Whose House of Learning? Some Thoughts on German Schools in Post-Reformation Germany

Abstract: "GERMAN SCHOOLS," says Gerald Strauss near the beginning of Luther's House of Learning, ". . . are central to this book."' Certainly the vernacular schools are central to the argument of the book, for their inability to provide an effective religious education lies at the heart of Strauss' case that the German Reformation was a failure at least in terms of the reformers' own aspirations. This argument, richly documented and persuasively presented as it is, is one that historians of the Reformation will find difficult to refute. Yet it is fair to say that the German schools themselves, as functioning institutions, are not extensively described in this book. For Luther's House of Learning is, to a large extent, history-from-above; the author's viewpoint tends to be that of the Lutheran intelligentsia-the magisterial reformers, the educated clerics they trained, and the sophisticated magistrates and bureaucrats who had absorbed their point of view. At the beginning of the book we are shown the pedagogical assumptions and religious and social aims of this intellectual elite. Then we see how its members created new institutions or tried to reshape existing ones in attempting to bring about a truly Christian society. Finally we are shown how their aspirations were thwarted by the inadequate tools through which they had to work-the mass of well-meaning but hopelessly underpaid and overworked village ministers and urban and rural German schoolmasters. It was the elite group of reformers who had defined the aims of the Reformation; it was the same group whose members, traveling grimly from village to village as they conducted their melancholy visitations, came to conclude that their undertaking had failed. From beginning to end the issue is seen primarily in their terms, and though Strauss forces us to recognize their

The religious journey of women: the educational task

Abstract: (1982). THE RELIGIOUS JOURNEY OF WOMEN: THE EDUCATIONAL TASK. Religious Education: Vol. 77, No. 2, pp. 163-178.

A Critique of the American Jewish Day School.

Abstract: Israel hardly seems to be the location from which to launch a critique of the Jewish day school in America. Yet, Israel provides a unique perspective on the subject. Israel houses five post-high school institutions which cater exclusively to the American Jewish day school graduate, as well as a number of other post-high school in stitutions with special programs for day school graduates. In one classroom in Jerusalem, it is possible to see a cross section of day school alumni from the better and the mediocre day schools in America on the West Coast, the East Coast, and in many cities in between. The critique offered here does not stem from a scientific, con trolled study, but from extensive personal observation as well as from discussions with deans and teachers in four of the five post-high school institutions for day school graduates. My observations dovetail with those of my colleagues (though I alone am responsible for the statements in this article). There is general agreement on the nature and the depth of the problems of the Jewish day school in America as measured by the quality of its graduates who study in Israel. Though I touch on some of the causes which beset the day school, my purpose here is to describe the problems themselves, to refer to causes and cures (a large topic beyond the scope of this ar ticle1) only insofar as they illustrate the problems. The disastrous educational results described below do not apply universally. There is a consensus that the following critique, based on data gathered from institutions which deal only with males, applies to about 75 percent of the students, a figure which can vary from one year to the next. The day school graduates who study in Israel are generally highly motivated and sincere. These students are not

The Nature of Religious Education

Abstract: (1982). The Nature of Religious Education. British Journal of Religious Education: Vol. 5, No. 1, pp. 3-32.