Academic literature on the topic 'Religious teaching order'

AbstractIn line with the OSCE's conflict prevention role and its commitments to fostering a culture of mutual respect and understanding, the ODIHR published the Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools. The Toledo Guiding Principles have been prepared in order to contribute to an improved understanding of the world's religious diversity. Their rationale is based on two core principles: first, that there is positive value in teaching that emphasizes respect for everyone's right to freedom of religion or belief, and second, that teaching about religions and beliefs can reduce harmful misunderstandings and stereotypes. The primary purpose of the Toledo Guiding Principles is to assist OSCE participating States whenever they choose to promote the study and knowledge about religions and beliefs in schools, particularly as a tool to enhance religious freedom. The Principles focus solely on the educational approach that seeks to provide teaching about different religions and beliefs.

Writing is sometimes neglected taught by the teacher due to the limitation of the time provided. Besides, in teaching writing, teacher tends to avoid the religious values in teaching writing persuasive text in order to build students’ character. However, students are required to master writing in order to express the idea or information in communication. Therefore, this study is an attempt to study the religious values in teaching writing persuasive text. The population of this study was all of the eleventh graders of SMA Negeri 1 Kandis Ogan Ilir. The samples were chosen by purposive sampling method. As a result, two classes consisting of thirty students in each classes were selected as the samples. The qualitative approach was used in this study and observation is the main instrument used to get the data about the process of teaching writing persuasive text. The observation done from the beginning to ending of teaching and learning process of writing persuasive text. Based on the observation, it was indicated that the students were interested in learning writing persuasive text and got some religious values to build their characters. In addition, the students were eager to write persuasive text because of interesting materials. They could explore their idea freely by writing the main information and writing information explaining the religious values in writing persuasive text. By teaching writing persuasive text including the religious values, hopefully the teacher of English can select the material and content of the subject matter which infused the religious values during the classroom.

The classroom has potential to be the most common context for the dissemination of method and theory in religious studies. Scholars have the ability to perform scholarly competencies in their teaching venues such as providing evidentiary support, taking stock of methodological concerns, and demonstrating familiarity with current trends in criticism within the field, just to name a few. Those who take seriously critical moves in the field, furthermore, might see the dialogical self-consciousness and an attention to structures to be shared primary interests for critical theory and contemporary pedagogy. All too often, and problematically, the competencies applied in scholarship are separated from teaching. Research is seen as “real work” (e.g., publications and conference papers) and, for many, teaching merely serves those practical ends. With this problematic dichotomy in mind, the publishing ofThe Norton Anthology of World Religions(nawr) is sadly not surprising in the year 2015. When critical scholarship is withheld from pedagogical tools (like an anthology), the demonstrable lack of scholarly competency and disciplinary aptitude in Jack Miles’ preface and introduction to thenawrremains unremarkable (particularly since he claims to address religious studies undergraduates and their professors). Miles not only presents thenawras a means by which “international world religions should be allowed to speak to you in their own words” (Miles 2015: li) but he also prescribes—as supposedly prior to theoretical commitments—the method of “secular, neutral comparative study of religion” (41) through the “fine art of page flipping” (lvii) as the original and best practice for the study of religion. Miles’ failures as a critic and as a pedagogue merely reflect the presumption that students need only interact with the superstructures of higher education and not be let in on the processes that create scholarship. This essay will outline this problematic vis-à-vis the preface and introduction to thenawrin order to highlight the role a critical study of religion should play in our teaching.

<p>This article focuses on how the study of Comparative Religion conducted in Indonesian Islamic higher institutions, i.e. on both UIN Yogyakarta and Jakartasince the beginning of the New Order (1960s) to Reform era (2014). The focus of the study was on models/approaches and main issues. In general, for more than half a century, the comparative study of religion is not been done for academic purposes an sich. Just within the new last decade that theoretical studies of Comparative Religion began developed. Another important thing that the study of Comparative Religion in Indonesia, although mostly referring to the methodological sources of the West and the Middle East, but ithas always been associated with religious and cultural context of Indonesia.Therefore, the study on both UIN Yogyakarta and Jakarta always deliver courseson religions that live in Indonesia alongside with Indonesian contemporary issues. In the reform era, though still using Comparative Religion’s term, butit looks religious studies such as used in the West. Thus, its “form” or “clothes”is Comparative Religion but it is religious studies.</p> <p>Artikel ini fokus pada bagaimana studi Perbandingan Agama yang dilakukan di lembaga-lembaga pendidikan tinggi Islam Indonesia, yaitu pada UIN Yogyakarta dan Jakarta sejak awal Orde Baru (1960) Reformasi era (2014). Fokus penelitian adalah pada model/pendekatan dan isu-isu utama. Secara umum, selama lebih dari setengah abad, studi perbandingan agama tidak dilakukan untuk tujuan akademik an sich. Hanya dalam dekade terakhir studi teoritis Perbandingan Agama mulai dikembangkan. Hal lain yang penting bahwa studi Perbandingan Agama di Indonesia, meskipun sebagian besar mengacu padasumber-sumber metodologi Barat dan Timur Tengah, tetapi selalu dikaitkan dengan konteks agama dan budaya Indonesia. Oleh karena itu, penelitian pada kedua UIN Yogyakarta dan Jakarta selalu memberikan kursus tentang agamayang hidup di Indonesia bersama dengan isu-isu kontemporer Indonesia. Dalamera reformasi, meskipun masih menggunakan istilah Perbandingan Agama, tetapitampak sebagai religious studies seperti yang digunakan di Barat. Dengan demikian,“bentuk” atau “pakaian”nya adalah Perbandingan Agama bahkan religious studies.</p>

The phenomenon of religious radicalism has become a global threat of the 21st century that phenomenon was a result of Islam as anaccused religion and was often associated with a terrorist religion. Educational institutions often "suspected" in creating of terrorists’ generations because the content material of Islamic Religious Education Study was dogmatic, indoctrinated, and related to proselytizing spirit that confirms truth claims. Anyway, substance of instructional materials used in senior high school does not contain inclusive religious content so it can create an exclusive and intolerant religious behavior among senior high school students. The aim of this study; 1).Providing foothold among students of theological and sociological thinking and behavior in order to have an inclusive and tolerant religiosity 2).Deploying and seeding ideas and behavior of an inclusive and tolerant religiosity as a form of resistance ideology (de-radicalization). 3). Filling the void literature Islamic Religious Education Study particular model of inclusive diversity relevant to mainstream Islam in Indonesia. To counteract the religious radicalism among students, the teaching material of Islamic Religious Education Study must contain religious inclusive content incorporating the teachings of Islam as a religion Rahmatan Lil Alamin, a religion of tolerance which is supported by the argument of the Qur'an and hadith. By using this model of teaching materials is expected of senior high school students have an inclusive religious behavior that is relevant to the character and Indonesian Islam mainstream in order to prevent radicalism behavior among senior high school students. Keywords: Islamic Religious Education, Inclusive Diversity, De-Radicalism

Teaching understood as a profession sometimes conflicts with teaching understood as a Christian vocation. In order to see whether and why this claim is true, the essay first examines the present state of the conversation about the general idea of Christian vocation. It then proceeds to consider the activity of teaching both as a general human endeavor and as a profession. And finally, it analyzes what differences it should make to regard teaching as a Christian vocation rather than as simply one of several forms of professional life.

The State of Sabah, through the State Religious Council, has legally ratified the fatwa (religious edict) upon 22 religious teachings which being classified as deviant and misrepresentative of Islam. The deviant teachings are considered to be incongruent with the central belief of Ahlus Sunnah wal-Jamaah as the fundamental basis of Islamic faith in Malaysia. Their religious dogmas are not only destabilising the solidarity of Muslim society, but also the security and the political stability of this country. In conjunction with this, the State Religious Fatwa Council, has taken firm action by gazetting the fatwa on all the 22 teaching groups as deviant and contradicting with the true principle of Islam. In order to analyse further the Sabah State policy in dealing with the development of deviant teachings, this study will divide the main focus of discussion into three focal issues. The first issue will discuss the conceptual deviant teachings phenomenon in a religious-faith community. The second issue will examine the scenario and the character of deviant teachings in Malaysia, particularly in Sabah. The third issue is to analyse State government policies based on the State Fatwa Enactment to curb the spread of deviant teachings among local Muslim community in Sabah. This is a qualitative study employs literature reviews and interviews with relevant respondents. The study findings have notified that Sabah has already a solid system which enable it to evaluate and classify one particular religious teaching whether it contradicts or not in accordance with Al-Quran, As-Sunnah and Ahlus Sunnah wal Jamaah doctrines. In curing and controlling the deviant teachings syndrome, the State Government has used different mechanisms including constant monitoring, conveying da’wah, and also setting up a rehabilitation centre in Sabah. The employment of this thorough approach is vital to ensure the spread of deviant teachings in Sabah is well taken care of.

This panel poses the question, “Is there a center to American religious history?” We historians live in a world and work in a period when the politically correct answer to the question is, “Of course not!” In this day of decentered religious historiography the celebration of radical diversity seems to prohibit any other response. In our publications and teaching we set out to expose readers and students to the rich religious pluralism in America. We catalogue the traditions that reach back to colonial times, the communities that filled out the wider spectrum of religious options during the nineteenth century and the first half of the twentieth century, and the new religious movements that have appeared since the midpoint of the past century. One publication that provides a contemporary index to this inclusive catalogical approach is J. Gordon Mellon's Encyclopedia of American Religions, which in its fifth edition filled 1,150 pages with data regarding more than 2,100 discrete religious organizations in America, from the Aaronic Order to the Zoroastrian Associations in North America.

AbstractThe social teaching of Rabbinic Judaism takes up the narrative of the Torah and recasts it into an account of the norms of Israel's social order. Its recapitulation of the Torah's story regulates relationships between Israelites and corporate Israel, among Israelites in their units of propagation and production, and between corporate Israel and the ever-present, always-sentient God. The details coalesce to yield a clear picture of an entire social order, its relationships and its points of stability and order. To treat any detail apart from its larger context is to miss its point. That point is, Rabbinic Judaism undertakes to realize in the everyday and here and now of the Jews' communal existence the imperatives set forth in the Torah for the formation of God's abode on earth.

Renewed interest in the relationship between religion and politics in the United States and widespread discussion of recent pastoral letters adopted by the American bishops, especially those dealing with disarmament and the economy, have drawn attention to the political values of American Catholics. After a brief historical review of the political experiences of American Catholics and of the roles social theorists accord religion in political life, this article addresses three concerns: (1) in a nation of joiners, does parish participation reinforce civic participation? (2) are there patterns in the connection between religious values and political values? and (3) do parishioners feel that church leaders should offer teachings on personal morality and sociopolitical questions and, if so, should the teaching be accorded special respect? The primary basis for empirical generalizations is a sample of 2667 active, parish-connected non-Hispanic Catholics.

The quality and nature of leadership among the superiors of religious teaching orders has not been the subject of much research. This field study examines the criteria by which the Provincial Superior of the Marist Brothers in the Sydney Province of Australia decides on the appointment of his principals. In order to establish an evaluation of these criteria, the concept of leadership in general and educational leadership are first examined as described in literature. From the literature a model is chosen against which the leadership of the founder is examined since the spirit of the founder, in this case, Marcellin Champagnat, still pervades the present day members of the order he established. The beginnings of the work of the Brothers in Australia were also important as the pioneers brought with them the spirit of the founder and were responsible for a quality of leadership in difficult circumstances, a quality which has become a feature of the work of the Brothers. It is evident that the present provincial superior is imbued with the spirit of the founder and that he has succeeded in interpreting the criteria laid down in foundation in terms which are relevant to education today. Certain constraints and factors, special to a religious teaching order bring about features of leadership which are not found in lay schools.

Les trois diocèses lorrains Metz, Toul et Verdun, ont vu durant l’époque moderne, une très forte implantation d’ordres religieux. Cette force monastique de la Lorraine, héritée du Moyen-Age et de la protection de la famille ducale, concerne toutes les grandes familles religieuses européennes et a permis l’émergence de réformes (comme celle des bénédictins de Saint-Vanne par exemple) ou encore la création de congrégations qui ont perduré bien au-delà de la Révolution. Il nous a semblé intéressant d’étudier cette permanence monastique lorraine sous l’angle du novice et du noviciat afin de chercher à comprendre s’il existe une spécificité propre à ces territoires. Grâce à une richesse archivistique impressionnante, une base de données de plus de 13 000 novices, tant hommes que femmes, a été établie pour l’ensemble des ordres religieux où sont prononcés des voeux de religion et implantés dans les diocèses lorrains. Ces données ont permis d’ouvrir la réflexion sur la naissance de la vocation, sur les procédures d’admission au sein des réguliers, les rythmes de recrutement et plus globalement, la formation des novices.Ainsi, notre étude se développe sur cinq thèmes suivant à la fois la chronologie du noviciat et ses grandes thématiques. La première porte sur l’apparition de la vocation et les contextes qui permettent ou non son épanouissement. Les impacts familiaux sont très opposés. La famille est, à la fois facteur d’encouragement pouvant aller jusqu’à la vocation forcée dans des contextes précis, et facteur d’opposition, poussant les candidats à chercher des parades pour suivre leur projet de vie. Outre la famille, d’autres acteurs interviennent comme des religieux, des livres ou des événements marquants. Le second thème développe la question de la postulation avec le choix de l’ordre religieux, la sélection des candidats et les premiers enseignements, postulation qui aboutit à la cérémonie de la prise d’habit avec sa symbolique. Le troisième thème est axé sur l’influence de l’argent avec deux problématiques. La première porte sur le coût du noviciat (pension, achats des vêtements, des accessoires nécessaires à l’engagement…) et la seconde sur le profil socio-économique des candidats lorrains avec les différences rencontrées d’un ordre à l’ordre, d’un sexe à l’autre. La quatrième réflexion interroge la géographie des noviciats et les profils du recrutement selon les ordres religieux et les siècles. Enfin, le dernier thème est entièrement consacré à la formation des novices avec leur place au sein de l’institution monastique, les apprentissages selon les sexes et les ordres, les maîtres et maîtresses des novices et les problèmes rencontrés par les novices jusqu’à la cérémonie de la profession qui transforme le novice en religieux.Cette recherche a permis d’établir, entre autres conclusions, que le novice est un personnage continuellement confronté à des choix (entrer ou non en religion, choix de l’ordre, partir ou rester…) marqué par des influences contradictoires de la famille, de l’ordre… C’est un personnage complexe et riche car il permet de comprendre les mécanismes qui régissent le choix volontaire ou non d’une vie consacrée à Dieu. Cette thèse a permis de cerner un profil de recrutement marqué par un XVIe siècle chaotique suivi d’une remontée spectaculaire qui est brutalement interrompue par la guerre de Trente Ans entre 1630 et 1650, avant une lente remontée jusqu’au premier tiers du XVIIIe siècle, suivi d’une stabilisation avant une relative décrue après 1770. Nous avons aussi dégagé une tendance à un recrutement centré sur la Lorraine, révélant un attachement très fort à une nation, pour la plupart des ordres. Les novices en Lorraine sont donc avant tout des lorrains confrontés, dès leur jeunesse, à une présence monastique dense, avec des religieux très impliqués dans l’éducation et dans des réseaux familiaux favorisant le renouvellement des recrues
During the modern era, the three Lorraine dioceses Metz, Toul and Verdun saw a very strong establishment of religious orders. This monastic force of Lorraine, inherited from the Middle Ages and the protection of the ducal family, concerns all the major European religious families and has enabled the emergence of reforms (such as that of the Benedictines of Saint-Vanne for example) or the creation of congregations that lasted well beyond the Revolution. We thought it was interesting to study this Monastic permanence of Lorraine from the perspective of novice and novitiate in order to try to understand if there is a specificity specific to these territories. Thanks to an impressive archival wealth, a database of more than 13,000 novices, both men and women, has been established for all religious orders where vows of religion are pronounced and established in the Lorraine dioceses. These data have opened the way to reflect on the birth of vocation, on the procedures for admission within the regulars, the recruitment rates and, more generally, the training of novices. So, our study develops on five themes following both the chronology of the novitiate and its major themes. The first is about the appearance of vocation and the contexts that allow it to flourish or not. Family impacts are very opposite. It is both an incentive factor that can go as far as forced vocation in specific contexts, and a factor of opposition, prompting candidates to seek parades to follow their life plan. In addition to the family, other actors are involved such as religious, books or significant events. The second theme develops the question of postulation with the choice of the religious order, the selection of candidates and the first teachings, a postulation that culminates in the ceremony of taking clothes with its symbolism. The third theme focuses on the influence of money with two issues. The first relates to the cost of the novitiate (pension, purchases of clothes, accessories necessary for engagement...) and the second on the socio-economic profile of the Lorraine candidates with the differences encountered from one order to order, from one sex to another. The fourth reflection questions the geography of the novitiate and the profiles of recruitment according to religious orders and centuries. Finally, the last is entirely devoted to the training of novices with their place within the monastic institution, learning according to gender and orders, the masters and mistresses of novices and the problems faced by novices until the ceremony of the profession that transforms the novice into a religious.This research has established, among other conclusions, that the novice is a character continually confronted with choices (enter or not in religion, choice of order, leave or stay ...) marked by contradictory influences of the family, of the order ... He is a complex and rich character because he allows us to understand the mechanisms that govern the voluntary or voluntary choice of a life devoted to God. This thesis helped to identify a recruitment profile marked by a chaotic 16th century followed by a spectacular upturn that was abruptly interrupted by the Thirty Years' Warbetween 1630 and 1650, before a slow ascent to the first third of the 18th century. century, followed by stabilization before a relative decline after 1770. We have also identified a trend towards Lorraine-centred recruitment, revealing a strong attachment to a nation, for most orders.Novices in Lorraine are therefore above all Lorraines faced, from their youth, with a dense monastic presence, with religious very involved in education and in family networks promoting the renewal of recruits

AbstractThis chapter outlines doctrinal Buddhist political and economic theory including its notions about interstate relations, which are based on its unique understanding of the nature of reality. Some readers may be surprised to hear that there exists a theory of politics in Buddha’s teachings. But in fact, Buddha spoke extensively about politics, contrary to the assertion of Max Weber who famously asserted that Buddhism was “a specifically a-political and anti-political status religion.” Although the overriding goal of Buddha’s teachings is the liberation of individuals from pervasive suffering, Buddha considered politics as important, not so much for its intrinsic value, but because it created an external environment that can facilitate or impede an individual’s pursuit of happiness, defined as spiritual advancement and achievement of wisdom about the true nature of oneself and the world. Although best understood as an extension of his teachings on human liberation, Buddha was also an original social and a significant political philosopher. Buddha’s social teachings parallel modern democratic thought, mixed market economics, and cosmopolitan internationalism in the West. This chapter outlines Buddha’s political and economic theory, including his thoughts about statecraft and the possibilities for international order.

In the context of an increasingly multicultural Italy, teaching young people about different cultural and religious identities is in order. The presence in schools of a growing number of children from different cultural backgrounds, languages, and religions begs for the creation of a constructive and respectful dialogue that helps to develop the ability to listen to others, promoting a democratic path of inclusion. This project puts forward a course on Religious Education, already active in a second grade class of an elementary school in Turin, and in several elementary schools in the province of Latina, as from 2011. The methodology of the project involves a series of classroom workshops based on the recollection of personal experiences of students, free participation in group dynamics, and discussion about the different lifestyles. It aims at teaching a correct religious terminology, the historical and geographic development of religions, and several religious customs. This approach to Citizen Education through the knowledge or religious traditions is a pioneering initiative in Italy.

As Chapter 5 argues, conservative Christian abstinence-only advocates learned a great deal from the liberal Protestants and comprehensive sexuality education they rejected. This phase of sex education, often defined by the struggle between competing versions of sex education, began with the emergence of abstinence-only education in the 1980s. After years of opposing sex education, conservative Christians like Tim LaHaye developed their replacements. Supported by—and supporting—the newly developed Christian Right and the evangelical pro-family movement, these programs espoused chastity before marriage and omitted information on contraceptive benefits and the diversity of sexual behaviors and identities. It was no longer a question of whether sex education belonged in schools, but rather which type would be taught. Conservatives, too, had learned how to translate religious values into secular spaces in order to gain a bigger audience for their concerns and values.

After ASHA’s incorporation in 1914, it turned its attention to programs to carry out its vision. Chapter 2 examines the emergence of the Young Men’s Christian Association and chaplains as ASHA’s partners in providing sex education to young men within colleges, YMCAs, and the military. This chapter demonstrates how Christian sex educators used the framework of moral education to justify national sex education programs and to bridge religious and scientific interests. Their positioning of sex education as an integral part of moral education was further influenced by two trends within Protestantism: the social gospel and muscular Christianity. Through these interactions, sex education became a liberal Protestant version of muscular Christianity that sought to reform society. For sex educators within the YMCA and chaplaincy, restoration of moral and social order required instruction that could channel uncontrolled male sexual energy into recreational activities, service to the country, and monogamous, heterosexual marriages.

We live in a period of new literacies development, specifically the technological ones. Contact with new media or changes in more traditional ones leads to a need for different social, intellectual, and educational tools. As a consequence of the new demands of the twenty-first century, teaching had to be updated and monitored in order to foster the inclusion of individuals at school, work, socially, and digitally. The learning of technological tools should not marginalize individuals for their geographic, economic, and/or social characteristics, and should happen in an equitable way regardless of the teaching context. Media education is a factor that can favorably contribute to the process of the inmate inclusion in “free society” and to reduce recidivism. The chapter intends to reflect on the integration of the new media in the Portuguese education system in general, and later to analyze it in micro contexts, by comparative observation of the “citizen-inmate.”

Prologue I, God and Buckley at Yale (1951); Prologue II, Henry Sloan Coffin’s Yale (1897); Prologue III, Yale Embattled: Noah Porter versus William Graham Sumner (1880). Three historical vignettes in reverse historical order suggest changing stages regarding how Christianity might be related to a modern university. William F. Buckley’s God and Man at Yale (1951) challenged the university’s claims to be Christian. Defenders of Yale dismissed any anti-Christian influences in the curriculum as matters of academic freedom and pointed to the extracurricular religious influences at the university. When William Sloan Coffin (’97), who chaired a special committee to answer Buckley, was a student, a broad character-oriented Protestantism held a respected place among Yale students and faculty. Going back to 1880, though, it was no longer possible for the Yale President to insist on Christian teaching, as President Noah Porter discovered in his efforts to restrict the teachings of Social Darwinist William Graham Sumner. Despite the imminent disappearance of explicit Christian influences in public culture, it was possible with the broadened definition of religion to see the situation as the spread of religious enlightenment.

This chapter brings in the local Syrian participants. The student demonstrations in the late 1930s targeted a wide variety of issues, including Syrian government policies, the status of religious minorities, the teaching of religion in the Christian schools, the moral standards of teachers in state schools, and the Mandate administration. As a result of their activism, students became a threat to the French administration and the Syrian National Bloc alike, and the local authorities periodically suspended classes in an effort to suppress the agitation. Notwithstanding the Syrian concern for maintaining order, Syrian leaders exploited the student disturbances to oppose the French. In spite of the troubles surrounding the closure of schools at the war's end, there nevertheless remained a perception that French culture was a valuable commodity.

This chapter considers theories on sacred laws and republics. For civic humanists, laws are sacred as long as they reflect divine wisdom, and because their object is not just whatever is good but rather the divine good, which is the public good. In order to ignite and sustain loyalty within a citizenry toward laws and statutes, a republic must foster its religious system with great diligence. Furthermore, a republic must educate its citizenry to love justice and the fatherland, through both the teaching imparted by good and revered priests, and ceremonies that strike and move the multitudes' sentiments. Palmieri, for instance, believes that religion instills a sense of duty and reinforces within men's souls the will to live in accordance with justice. He emphasizes that God loves the decent life and wants to preserve it, and therefore rewards men involved in the excellent deeds of “extirpating tyrants for the good of the many” as well as “establishing good and peaceful governments.”

This chapter reflects on the early Christian shape of literary religious memory. The earliest Christian memorial culture does not stand alone. In order to develop, especially by literary means, it reiterates basic patterns that already circulate in its surrounding world. While maintaining continuity with both the Hebrew and Septuagint versions, the influence of Roman memorial culture is decisive in terms of how Christian groups organize their memoria. Moreover, early Christian authors tend to maintain the concepts of memory which are constitutive for Israel's history with God. In the New Testament writings, the concept of memory—which predates history-writing—is affiliated with a variety of contexts: ritual practices, the memorization of Jesus's teaching, and certain events and experiences.