Showing papers on "Religious education published in 1986"

God's Choice: The Total World of a Fundamentalist Christian School.

Abstract: Is Bethany Baptist Academy God's choice? Ask the fundamentalist Christians who teach there or whose children attend the academy, and their answer will be a yes as unequivocal as their claim that the Bible is God's inerrant, absolute word. Is this truth or arrogance? In "God's Choice," Alan Peshkin offers readers the opportunity to consider this question in depth. Given the outsider's rare chance to observe such a school firsthand, Peshkin spent eighteen months studying Bethany's high school-interviewing students, parents, and educators, living in the home of Bethany Baptist Church members, and participating fully in the church's activities. From this intimate research he has fashioned a rich account of Christian schooling and an informed analysis of a clear alternative to public education.

The Ascetical Meditative Literature of Renaissance Spain: An Alternative to Amadís, Elisa and Diana

Abstract: During the two hundred years beginning with 1450 and running through 1650 there were roughly three thousand religious works published in Spain in Latin as well as in Spanish. These works were written for a variety of reasons and appeared in diverse forms. For example, some were theological tracts which were products of the ThomisticScholastic tradition. Others were catechetical in nature and a third category were the ascetical and mystical works belonging to the Platonic-Augustinian tradition (Monasterio 4-7). The regular or monastic orders benefited from the production of theological treatises written in Latin which enhanced the training of aspirants for entrance into their communities whereas catechetical literature expedited the religious education of the faithful.' The religious literature of Renaissance Spain, depending on whether it had catechetical, ascetical, meditative designs or resulted from the mystical experiences of religious reformers, produced different types of works: e.g., tratados, vidas, opfzsculos, abecedarios, guias espirituales, manuales, ejercicios espirituales and catecismos (Gutierrez 227-29). The religious literature of the period was in effect a Renaissance version of late Medieval Nominalism or it represented a form of Neo-Scholasticism; another class had definite Neo-Platonic qualities (Gonzailez 286-88). In addition to the training of monks, the explication of complex theological precepts, a vehicle for guidance in prayer and meditation or the rendering into human language of the mystical union, the religious prose also took the forms of Biblical exegeses and commentaries on Old and New Testament texts together with the various interpretations of the writings of the Church Fathers or of St. Thomas Aquinas. This study, however, will focus on certain works of an ascetical, devotional or meditative nature which proffered the reading public an alternative body of literature which could serve to counteract the influence of the secularizing effects of the chivalric and pastoral modes in vogue (Sanz Pascual 275). This ascetical meditative and devotional literature wielded influence both inside the Iberian peninsula as well as in other countries of Europe.2 Ascetical works (the ascetical process in prayer and meditation) comprise the purgative and illuminative stages which prepare the person meditating for the final stage of the via mystica, the unitive (Valbuena Prat 60415). They include works written in the vulgar tongue meant to expedite the spiritual edification of the layperson. These devotional treatises, spiritual guides and exercises together with the meditative manuals were written in Castilian instead of the traditional Latin of the Aristotelian-Scholastic-Thomistic tradition.3 The various members of the great religious orders and, in particular, the Augustinians and Franciscans, produced a significant number of these works. Writers such as Mal6n de Chaide, Luis de Granada, Alonso de Soria and Antonio de Guevara wrote a type of devotional literature that could "deleitar" in the spiritual sense as well as "ensefiar doctrina cristiana"; in other words, a type of literature that would maintain the reader's interest and at the same time enhance his spiritual and moral wellbeing.4 These devotional works were not meant to serve as catechetical manuals nor as orthodox, doctrinal exegeses; neither were they intended to be highly complex, speculative theological tracts. Indeed, a limited number

‘For Children in Yeeres and Children in Understanding‘: The Emergence of the English Catechism under Elizabeth and the Early Stuarts

Abstract: When Immanuel Bourne published his larger catechism in 1646, he prefaced it with an unusually full account of the history of catechising. He was not the first author of the period to trace the practice back to the examples of religious instruction in both Old and New Testaments, or to cite the works of Pantaenus, Clement of Alexandria and Origen as proof of the existence of religious education in the early Church. Nor was he alone in praising the efforts of those continental reformers of the sixteenth and early seventeenth centuries who thought they had revived the characteristic form of instruction of the early Church after centuries of neglect, though it may be added that Bourne's list of contemporary European catechists was longer and more cosmopolitan than others'.

Psychotherapy and Religion: Rapprochement or Antithesis?

Abstract: Religion and psychotherapy have long maintained separate directions, currently manifested in four viewpoints: orthodox, atheistic, neutralist, and moderate. Although each therapeutic viewpoint is distinct, each contains the seed for rapprochement. The need for a rapprochement that provides professional psychotherapy capable of addressing religious issues is clearly voiced by laypersons, who are clients or potential clients, and by members of the clergy and psychotherapeutic professions. Increasing numbers of ministers now receive professional preparation for pastoral counseling. It is timely for those in the counseling professions to consider seriously specialized education and certification in religious counseling for secular psychotherapists.

Young adolescents: a national study

Abstract: (1986). YOUNG ADOLESCENTS: A NATIONAL STUDY. Religious Education: Vol. 81, No. 2, pp. 199-224.

Religious education in a pluralist society: A Philosophical Examination 1

Abstract: (1986). Religious education in a pluralist society: A Philosophical Examination. British Journal of Educational Studies: Vol. 34, No. 2, pp. 161-181.

Power, powerlessness and empowerment

Abstract: (1986). POWER, POWERLESSNESS AND EMPOWERMENT. Religious Education: Vol. 81, No. 3, pp. 412-423.

Philosophers on Education

Abstract: Acknowledgements - Notes on the Contributors - Introduction - THE LOGIC OF EDUCATIONAL AIMS AND ACHIEVEMENTS - Education and Magic D.Z.Phillips - Examination not Attempted A.Flew - Education as a Positional Good M.Hollis - RATIONALITY, UNDERSTANDING AND EDUCATION - The Transmission of Knowledge N.Cooper - On Having a Mind of One's Own R.S.Downie - Humanistic Education: Some Philosophical Considerations G.H.R.Parkinson - REASON IN RELIGIOUS AND MORAL EDUCATION - Two Questions about Religious Education W.D.Hudson - Attitudes to Evidence and Argument in the Field of Religion R.W.Hepburn - Moral Developments as the Goal of Moral Education D.Locke - The Roots of Moral Reason R.Bambrough - Index

Piaget and Faith Development: A True Marriage of Minds?

Abstract: (1986). Piaget and Faith Development: A True Marriage of Minds? British Journal of Religious Education: Vol. 8, No. 2, pp. 72-78.

Martin Buber and the Eternal

Abstract: An analysis of Martin Buber's philosophy of religion includes discussions of ethics, Hasidism, revelation, redemption and religious education.

Spiritual direction: a model for adolescent catechesis

Abstract: (1986). SPIRITUAL DIRECTION: A MODEL FOR ADOLESCENT CATECHESIS. Religious Education: Vol. 81, No. 2, pp. 267-279.

Preparation for teaching about religions in public schools

Abstract: (1986). PREPARATION FOR TEACHING ABOUT RELIGIONS IN PUBLIC SCHOOLS. Religious Education: Vol. 81, No. 1, pp. 79-92.

The Role of Religion in Moral Education

Abstract: The fact of the logical distinction between religion and morality is taken in some circles as implying and even requiring a necessary conflict between their respective aims and objectives Consequently, it has been proposed that moral education must be kept completely separate from religious education Such a separation, it has been argued, is necessary in order to ensure, among other things, the development of truly rational and autonomous moral agents It is, however, argued here that although morality is logically independent of religion, certain religious beliefs and practices provide strong psychological incentives which may be effectively employed in the service of moral education This thesis is supported by the historical experience of Ancient Israel as well as the findings of empirical researchers who have investigated the nature of the relationship between religion and morals

Religious education in some first schools in Northumberland

Abstract: The purpose of the thesis is to try to ascertain the state of Religious Education in some First Schools in Northumberland, i.e. in schools for children aged from five to nine years. An attempt is made to show that because religion and education had always been related, religious clauses were built into the Education Act of 1944.The success of the religious teaching rested on the new Agreed Syllabuses. Assumptions made at the time meant that the main aim of this teaching was to be confessional, and the content was to be based on the Bible. Since 1944 the aim and content of the religious education programme have changed twice. Reasons for these changes are examined. Recent publications on the nature of Religious Education are analysed n order to identify a consensus of opinion as to the aim, objectives, content, method and approach of an up to date religious education programme. In order to measure the religious education programme in some First Schools a set of "ideas to be tested" was compiled. These ideas relate to the initial training of teachers, "in-service" training, the provision and use of resources syllabuses, religious education in practice and the Assembly. Two pilot questionnaires and a final questionnaire for head-teachers and assistant teachers were devised and distributed in order to test the ideas. Replies to the final questionnaire from head-teachers and assistant teachers in sixty five schools are analysed. Conclusions are drawn and recommendations made.

The place of Buddhism in the religious education curriculum

Abstract: Of all the world religions Buddhism raises some of the most interesting and important points of discussion concerning the nature of religion and why any religion should or should not be included in the curriculum.

Ii a response to dykstra

Abstract: The response to Craig Dykstra's article is not intended to be a formal position paper nor a scholarly research article but is the result of a conversation among religious educators. The end product therefore is a collaborative effort. When I received the article and first read it, I found myself confused and decided to try it out on some members of my high school religion department. After three other teachers had read it, we discussed it. Each of us are religious educators. One, in his mid-twenties with an M.A. in Theology, is a first year teacher. Another, in his early thirties, has a Ph.D. in Philosophy and has taught or is teaching on the elementary school, high school, and college levels. The third teacher, with an M.A. in Theology, is presently a Ph.D. candidate in Theology, is involved in both Protestant and Catholic parish ministry, and is a professional musician and vocalist. Both he and I are in our early forties. I am presently the Chairman of the Religion Department, hold an S.T.L. degree in Theology and a Ph. D. in Religious Education, and have spent the last fourteen years teaching high school religion. Besides any theological and philosophical perspectives we might have had toward the content of the article, we all read it with an eye to its relevance to us as religious educators. We are presently teaching in a Roman Catholic boys' high school in Brooklyn. Our teaching classload is more or less five forty-five minute religion classes a day five days a week. Three of the four of us are directly involved in the spiritual formation and/

Should There Be Religious Alternative Schools Within the Public School System

Abstract: Denominational instruction within public schools is inadequate for parents whose religious convictions are not satisfied by secular education. Legal cases have established the right of such parents to establish private schools. In certain cases, public funding has been available for a religious alternative, for example, Hebrew or Christian schools. Such public funding is the consequence of political action. The legal and practical limits on such alternatives are based on fear of divisions in society, fear that the curriculum of such schools may be too narrow, and shortages of sufficient pupils and funding.

Religious Education in Catholic Schools: Some recent findings

Abstract: A recent survey of sixteen‐year‐old pupils at Catholic schools was carried out in order to ascertain the views of pupils, in their final year of statutory schooling, regarding religious education and their experience of this subject in practice in their own schools. 1,642 pupils in the Catholic comprehensive schools in Wales participated in the study. The results of the investigation have raised some important issues as to the nature and effectiveness of religious education in the lives of the young people involved in the project.

Motivation for participation in adult religious education : an exploratory study

Abstract: This exploratory study was conducted to gain insight into the motivations for participation in adult religious education. In-depth, informal interviews were conducted with six white, Protestant women who were active participants in the religious education programs in their congregations. One informant was selected from each decade between 20 and 70. Topics covered in the interviews were as follows: (1) Background in Participation in Religious Education; (2) Areas of Participation; (3) Reasons for Participation; (4) Relationship of Religious Education to Life; (5) Participation in Other Educational Activities.

Interest in philosophy: three themes for religious education

Abstract: (1986). INTEREST IN PHILOSOPHY: THREE THEMES FOR RELIGIOUS EDUCATION. Religious Education: Vol. 81, No. 3, pp. 424-445.