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Journal articles on the topic 'Religious teaching order'
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1
Ferrari, Silvio, Simona Santoro, and Cole Durham Jr. "The Toledo Guiding Principles on Teaching about Religion and Beliefs in Public Schools." Security and Human Rights 19, no. 3 (2008): 229–39. http://dx.doi.org/10.1163/187502308785851778.
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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.
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Sartika, Dewi, and Rachmanita Rachmanita. "THE RELIGIOUS VALUES IN TEACHING WRITING PERSUASIVE TEXT." UAD TEFL International Conference 1 (November 20, 2017): 137. http://dx.doi.org/10.12928/utic.v1.161.2017.
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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.
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Loewen, Nathan R. B. "Teaching by Production Rather Than Products." Method & Theory in the Study of Religion 28, no. 3 (August 4, 2016): 307–15. http://dx.doi.org/10.1163/15700682-12341378.
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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.
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Bahri, Media Zainul. "Teaching religions in Indonesia Islamic Higher education: from comparative religion to Religious Studies." Indonesian Journal of Islam and Muslim Societies 4, no. 2 (December 1, 2014): 155. http://dx.doi.org/10.18326/ijims.v4i2.155-188.
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<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>
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Abdurrohman, Abdurrohman. "DERADIKALISASI PEMBELAJARAN PENDIDIKAN AGAMA ISLAM (PAI) MODEL KEBERAGAMAAN INKLUSIF DIKALANGAN SISWA SMA." JURNAL SCHEMATA : Pascasarjana UIN Mataram 7, no. 2 (December 17, 2018): 111–27. http://dx.doi.org/10.20414/schemata.v7i2.514.
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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
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Schwehn, Mark R. "Teaching as Profession and Vocation." Theology Today 59, no. 3 (October 2002): 396–407. http://dx.doi.org/10.1177/004057360205900305.
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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.
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Idris, Asmady, Shahril Yusof, Suraya Sintang, and Issraq Ramli. "Dasar Kerajaan Negeri Sabah Menangani Perkembangan Ajaran Sesat Dalam Islam (Sabah State Policy in Dealing with the Development of Deviant Teachings in Islam)." UMRAN - International Journal of Islamic and Civilizational Studies 7, no. 1 (February 27, 2020): 49–67. http://dx.doi.org/10.11113/umran2020.7n1.358.
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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.
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Stein, Stephen J. "American Religious History—Decentered with Many Centers." Church History 71, no. 2 (June 2002): 374–79. http://dx.doi.org/10.1017/s0009640700095743.
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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.
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Neusner, Jacob. "Judaic Social Teaching in Christian and Pagan Context." Review of Rabbinic Judaism 6, no. 2 (2003): 251–81. http://dx.doi.org/10.1163/157007003772042104.
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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.
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Leege, David C. "Catholics and the Civic Order: Parish Participation, Politics, and Civic Participation." Review of Politics 50, no. 4 (1988): 704–36. http://dx.doi.org/10.1017/s0034670500042017.
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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.
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Bögre, Zsuzsanna. "Constant ”self-denial” and resilience: life history recollections of sisters remaining after dissolution (1950-1989)." Religion and Society in Central and Eastern Europe 13, no. 1 (2020): 3–19. http://dx.doi.org/10.20413/rascee.2020.13.1.3-19.
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With the exception of four teaching orders, religious institutes were disbanded in Hungary in 1950. The number of members in the remaining three male and one female teaching orders was strictly limited by the state. This study analyses the narrative recollections of some members of the sole female religious order permitted to remain (albeit partially!) during the period of Communist dictatorship (1950-1989). Through the analysis of life histories, the study is intended to show the coping strategies enabling these sisters to “officially” survive in a hostile ideological environment. The study shows that the sisters’ limited leeway led to changes in the composition of their religious community, in their relationships to one another, in their leaders’ tasks as well as resulting in a new interpretation of asceticism. It can be seen that they were able to cope with the new circumstances by adopting a resilient approach.
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Muttaqin, Ahmad. "“Barzanji Bugis” dalam Peringatan Maulid: Studi Living Hadis di Masyarakat Bugis, Soppeng, Sul-Sel." Jurnal Living Hadis 1, no. 1 (December 6, 2016): 129. http://dx.doi.org/10.14421/living-hadis.2016.0101-06.
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Prior to reading this paper, it is important to realize that hadis as source of islamic teachings has been expressed on cultural varieties. This aims to explore how the Bugis society views both the meaning of Maulid (prophetic birthday celebration) and the reading of Bugis-barzanji and to analyze the acculturation between both islamic teaching and Bugis culture on reading the Barzanji in Maulid. This research uses acculturational concept to explore deeply and briefly how islamic teaching and local tradition produce the new religious cultural practices. This concludes that first, barzanji in Bugis society is one of religious cultural practices regarded as secred tradition excepting in Maulid. Second, the Bugis-barzanji read on maulid celebration in order that society are able to understand easily the barzanji containing sīrah nabawiyyah (prophetic history) is one of living-hadis phenomena.
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Muttaqin, Ahmad. "“Barzanji Bugis” dalam Peringatan Maulid: Studi Living Hadis di Masyarakat Bugis, Soppeng, Sul-Sel." Jurnal Living Hadis 1, no. 1 (December 6, 2016): 129. http://dx.doi.org/10.14421/livinghadis.2016.1071.
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Prior to reading this paper, it is important to realize that hadis as source of islamic teachings has been expressed on cultural varieties. This aims to explore how the Bugis society views both the meaning of Maulid (prophetic birthday celebration) and the reading of Bugis-barzanji and to analyze the acculturation between both islamic teaching and Bugis culture on reading the Barzanji in Maulid. This research uses acculturational concept to explore deeply and briefly how islamic teaching and local tradition produce the new religious cultural practices. This concludes that first, barzanji in Bugis society is one of religious cultural practices regarded as secred tradition excepting in Maulid. Second, the Bugis-barzanji read on maulid celebration in order that society are able to understand easily the barzanji containing sīrah nabawiyyah (prophetic history) is one of living-hadis phenomena.
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Nuryatno, M. Agus. "Islamic Education in a Pluralistic Society." Al-Jami'ah: Journal of Islamic Studies 49, no. 2 (December 24, 2011): 411–31. http://dx.doi.org/10.14421/ajis.2011.492.411-431.
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The focus of this paper concerns how to construct an Islamic education that corresponds to a pluralistic society like Indonesia’s. To answer this question it refers to a theory of religious education that consists of three models: in, at, and beyond the wall. Religious education in the wall is a model of religious education that’s only concern is with its own religion, without connecting it with other religions. The second model is religious teaching at the wall, where students are not only taught about their own religion but is also connected with other religions. The last model is religious education beyond the wall, which means helping students to work together with people of other faiths for peace, justice, and harmony. From these models, the dominant practice of Islamic education is based on the first model, religious teaching in the wall. For this reason, I shall argue that it is necessary to shift the model of Islamic teaching from in to at and beyond the wall, in order for Muslim students to not ignorant of other religions and to make them able to work together with other students of different faiths to combat the common enemy of religions such as violence, poverty, corruption, manipulation, and the like. To make Islamic teachers capable of implementing this model of religious teaching, it is necessary to have types of religiosity that correspond to it, namely inclusive-pluralist religiosity, critical-reflective religiosity, multicultural religiosity, humanist religiosity, and social-active religiosity.[Pertanyaan inti yang hendak dijawab melalui artikel ini adalah bagaimanamengkonstruk pendidikan Islam yang sesuai dengan masyarakat plural seperti Indonesia. Untuk menjawab pertanyaan tersebut, penulis merujuk teori pendidikan agama yang terdiri dari tiga model: in, at, dan beyond the wall. Pendidikan agama in the wall adalah model pendidikan agama yang hanya memperhatikan agama sendiri tanpa mendialogkan dengan agama yang lain. Model kedua, pendidikan agama at the wall, tidak hanya mengajar siswa tentang agama mereka sendiri, tapi juga agama yang lain. Model terakhir adalah pendidikan agama beyond the wall, yang membantu siswa untuk bekerjasama dengan siswa lain meski berbeda agama demi tegaknya perdamaian, keadilan, dan harmoni. Dari ketiga model ini, praktek dominan pendidikan Islam didasarkan pada model pertama, yaitu pendidikan agama in the wall. Untuk itu penulis berargumen bahwa sudah saatnya untuk menggeser model pendidikan agama dari in ke at dan beyond the wall, agar siswa Muslim tahu dan kenal akan agama yang lain dan menjadikan mereka mampu bekerjasama dengan siswa lain yang memeluk agama berbeda dengan tujuan memerangi musuh utama agama, yaitu kekerasan, kemiskinan, korupsi, manipulasi, dan sejenisnya. Agar guru-guru agama Islam mampu menerapkan model pendidikan agama seperti ini, maka mereka perlu memiliki model-model keagamaan yang sesusai dengan spirit tersebut, seperti model keagamaan inklusif-pluralis, kritis-reflektif, multikultural, humanis, dan aktif-sosial.]
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Ikmal, Happy. "Pengembangan metode pembelajaran quantum teaching sistim tandur untuk meningkatkan hasil belajar Pendidikan Agama Islam kelas VII di SMP Negeri Dlanggu Kabupaten Mojokerto." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 7, no. 1 (August 4, 2017): 27. http://dx.doi.org/10.32616/tdb.v7.1.32.27-34.
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There is a paradoxical state between individual achievement and institutional quality. Why when in other countries Indonesian people are able to perform well, while in their own country is not. For that is the time we rise rescue the children of this country with a positive education, applicative and normative. Changes the paradigm that education is with 3D (Sit, Silence, Listen), which is very fooling child. School-based learning tends to be very theoretical and unrelated to the environment in which the child is located, resulting in the child being unable to apply what he or she learns in school in order to solve life problems faced in daily life. From the problems that the purpose of this research development are: 1) To determine the feasibility of RPP / Scenario learning Quantum teaching system tandur subjects Islamic Religious Education class VII SMP Negeri Dlanggu Mojokerto regency according to Expert. 2) To know the feasibility of LKS learning method of learning Quantum teaching system tandur subjects Islamic Religious Education class VII SMP Negeri Dlanggu Mojokerto regency according to colleagues 3) To know the interest of students to RPP learning model Quantum teaching system tandur subjects Islamic Religious Education class VII in SMP Negeri Dlanggu Kabupaten Mojokerto. The selection and use of teaching materials of Islamic Religious Education of learning method of quantum teaching of tanding system can effectively streamline and streamline the implementation of learning. For that purpose the teaching materials of Islamic Religious Education of quantum teaching method of tandur system is absolutely necessary. The teaching material of Islamic Religious Education of teaching method of quantum teaching of this tandur system has been refined based on analysis of trial data. Based on the steps that have been implemented can be concluded as follows. 1). According to the Expert RPP / Scenario learning Quantum teaching system tandur subjects Islamic Religious Education class VII SMP Negeri Dlanggu Mojokerto decent enough to use 2) According to colleagues LKS learning learning method Quantum teaching system tandur subjects Islamic Religious Education class VII SMP Negeri Dlanggu Mojokerto decent Used. 3) RPP learning model Quantum teaching system of subject matter of VII Islamic Religion Education at State Junior High School Dlanggu Mojokerto Regency appeals to students
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Ikmal, Happy. "Pengembangan metode pembelajaran quantum teaching sistim tandur untuk meningkatkan hasil belajar Pendidikan Agama Islam kelas VII di SMP Negeri Dlanggu Kabupaten Mojokerto." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 7, no. 1 (August 4, 2017): 27. http://dx.doi.org/10.32616/tdb.v7i1.32.
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There is a paradoxical state between individual achievement and institutional quality. Why when in other countries Indonesian people are able to perform well, while in their own country is not. For that is the time we rise rescue the children of this country with a positive education, applicative and normative. Changes the paradigm that education is with 3D (Sit, Silence, Listen), which is very fooling child. School-based learning tends to be very theoretical and unrelated to the environment in which the child is located, resulting in the child being unable to apply what he or she learns in school in order to solve life problems faced in daily life. From the problems that the purpose of this research development are: 1) To determine the feasibility of RPP / Scenario learning Quantum teaching system tandur subjects Islamic Religious Education class VII SMP Negeri Dlanggu Mojokerto regency according to Expert. 2) To know the feasibility of LKS learning method of learning Quantum teaching system tandur subjects Islamic Religious Education class VII SMP Negeri Dlanggu Mojokerto regency according to colleagues 3) To know the interest of students to RPP learning model Quantum teaching system tandur subjects Islamic Religious Education class VII in SMP Negeri Dlanggu Kabupaten Mojokerto. The selection and use of teaching materials of Islamic Religious Education of learning method of quantum teaching of tanding system can effectively streamline and streamline the implementation of learning. For that purpose the teaching materials of Islamic Religious Education of quantum teaching method of tandur system is absolutely necessary. The teaching material of Islamic Religious Education of teaching method of quantum teaching of this tandur system has been refined based on analysis of trial data. Based on the steps that have been implemented can be concluded as follows. 1). According to the Expert RPP / Scenario learning Quantum teaching system tandur subjects Islamic Religious Education class VII SMP Negeri Dlanggu Mojokerto decent enough to use 2) According to colleagues LKS learning learning method Quantum teaching system tandur subjects Islamic Religious Education class VII SMP Negeri Dlanggu Mojokerto decent Used. 3) RPP learning model Quantum teaching system of subject matter of VII Islamic Religion Education at State Junior High School Dlanggu Mojokerto Regency appeals to students
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White, Robert. "Women and the Teaching Office According to Calvin." Scottish Journal of Theology 47, no. 4 (November 1994): 489–510. http://dx.doi.org/10.1017/s0036930600046615.
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Few aspects of Paul's teaching have proved more controversial in recent times than his injunction that women should neither speak (lalein) nor teach (didaskein) in church assemblies (1 Cor. 14.34–35; 1 Tim. 2.11–12). To those seeking to promote the ministry of women in the church, the apostle's words appear as a personal expression of opinion founded on patriarchal prejudice, on rabbinic conservatism or on purely local considerations of strategy, motives which are of little more than documentary interest in the current debate. To proponents of the principle of male leadership, on the other hand, Paul's instruction forms part of a normative, enduring evangelical tradition which is often assumed to bear not only on the order of the church but on the order of creation itself. In these circumstances it is instructive to examine Calvin's treatment of the subject as found not only in his major dogmatic work, The Institute of the Christian Religion, but at various places in his sermons and commentaries. Our purpose here is not to make Calvin the arbiter of what, in his own day, was a highly marginal question – outside of court and literary circles, equality of the sexes was not a serious Renaissance concern – but rather to understand how he interpreted Paul's teaching in the context of a creation which God was already renewing and of a church where all were already made one in Christ.
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Lincango, Silvia. "Alternativa pedagógica para el desarrollo de la ética profesional en la educación religiosa escolar de la Unidad Educativa de La Salle." 593 Digital Publisher CEIT 6, no. 1 (December 29, 2020): 233–44. http://dx.doi.org/10.33386/593dp.2021.1.378.
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The training in religious institutions in the Republic of Ecuador coexists with training in non-religious institutions. This implies, for first-class institutions, an additional effort in relation with the didactic and educational processes typical of religious education. It must be understood, therefore, that teachers require a specialized attention in terms of their demanding preparation in order to provide a high-quality instructive and training process, in consonance with the characteristics of this training and institution (Fernández, 1998; Navarro, 2010; Villarroel, & Quishpe, 2018). The professional ethics in religious education is not exclusive from the educational institutions, it is also practiced through the spiritual development processes of churches. But in the case of religious school training, its attention is a priority in educational institutions of a religious nature, even when they may develop as part of a religious order, as is the case of La Salle High School. The strength of the professional ethics of teachers in these institutions should be a constant concern in favor of the best pedagogical performance for the formative and didactic - methodological for the instructive in the preparation with thought and action according to the religious formation of the students. The importance of this research in the La Salle, refers to the educational teaching professionals developing, from axiological foundations in line with religious formation, a good methodology and teaching for "teaching-learning" is to raise awareness among teachers about the need to know and choose captivating strategies that keep children motivated , with depth in its theological conception and sensitivity to the needs and problems of others in the daily life.
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Chapman, David. "Holiness and Order: British Methodism's Search for the Holy Catholic Church." Ecclesiology 7, no. 1 (2011): 71–96. http://dx.doi.org/10.1163/174553110x540879.
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AbstractThis article investigates British Methodism's doctrine of the Church in relation to its own ecclesial self-understanding. Methodists approach the doctrine of the Church by reflecting on their 'experience' and 'practice', rather than systematically. The article sketches the cultural and ecclesial context of Methodist ecclesiology before investigating the key sources of British Methodist doctrinal teaching on the Church: the theological legacy of John Wesley; the influence of the non-Wesleyan Methodist traditions as represented by Primitive Methodism; twentieth-century ecumenical developments; and British Methodist Faith and Order statements on the subject. The phenomenon of 'emerging expressions of Church' makes the question of the nature and location of the Church pertinent at the present time for all Christian traditions.
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Kućko, Wojciech. "Fraternity in the Teaching of Pope Francis." Collectanea Theologica 90, no. 5 (March 29, 2021): 701–40. http://dx.doi.org/10.21697/ct.2020.90.5.30.
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The time of the coronavirus pandemic and the COVID-19 disease was an opportunity to ask anew many questions concerning interpersonal relations. In this context, Pope Francis tries to take up the therapy of fraternity in order to effectively and consistently contrast the “globalization of indifference” with the “globalization of fraternity and solidarity.” The aim of this article is to show the essence of fraternity in the teaching of Pope Francis (before the publication of papal encyclical letter Fratelli tutti about fraternity) in the context of the teaching of the Catholic Church. The article presents the biblical roots of fraternity as well as its inclinations in the Magisterium of the Second Vatican Council and subsequent popes. The reinterpretation of the term “fraternity” in Francis’ thought includes: the “mysticism of the fraternity,” its inter-religious and social character, its global fraternity on the level of bioethics and ecology, and its connection to the “theory of contradictions” (Germ.: Gegensatz), which the Pope took from R. Guardini.
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Abram, Anna. "Relationality and Attunement in Teaching Christian Ethics." Studies in Christian Ethics 33, no. 1 (October 21, 2019): 55–60. http://dx.doi.org/10.1177/0953946819885056.
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I identify my priority in teaching Christian ethics as fostering relationality, both in individual and collective contexts. I argue that focusing on the idea of relationality enables us to explore connections that exist or should exist between individuals and groups. For me, fostering relationality involves building an intellectual understanding of moral relationality and embodying this understanding in practical situations. In order to contain the theme of this study, I focus on a specific aspect of relationality, namely the idea of attunement. I propose attentive listening, openness to innovation and fostering the spirit of tranquillity as key components of the ethics of attunement.
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Karianto, Slamet. "PLURALISME AGAMA MENURUT PERSPEKTIF DOSEN-DOSEN FAKULTAS USHULUDDIN DAN HUMANIORA DAN STT GEREJA KALIMANTAN EVANGELIS (GKE) BANJARMASIN." Jurnal Studia Insania 3, no. 2 (October 31, 2015): 157. http://dx.doi.org/10.18592/jsi.v3i2.1122.
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This script writing against the background of social conditions in South Kalimantan diverse in terms of ethnicity, or religion. We take the example of religious pluralism in South Kalimantan. This religious pluralism condition often we term Religious Pluralism. Religious Pluralism succession plays a very important to maintain the diversity and creating understanding of the harmony that lately in various areas, especially in Indonesia being tested. Religious pluralism is a perspective of religious harmony. This understanding of the role in order to be more effective is to educate every student either by teachers, lecturers and other teaching staff in order to achieve that purpose. Both from the Primary Education, Secondary, to university, both from High school and College of General. Results of field interviews showed that religious pluralism is understood by some of the Faculty of Islamic Theology and Humanities IAIN Antasari is a pluralism that if no further interpreted it leads to liberalism even to relativism and nihilism. However, if seen from what has been interpreted by some leaders of Religious Pluralism, then pluralism itself be accepted as a philosophy in building harmony. While others say that sociologically Religious Pluralism has to be accepted by Muslims without having interpreted the deeper, because Pluralism itself is not relativism, or even nihilism. Meanwhile, partially-Lecturer Lecturer STT Borneo Evangelical Church (GKE) views of Religious Pluralism in context pluralistic society will be criticized for some faiths who are intolerant of other religions. While others consider only limited Religious Pluralism understand the differences and cooperation in specific social issues, without any compromise in theology, leading to the elimination of the role of God in life.
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Van Dyk, Tricia. "Teaching Moral Philosophy through Literature Circles." Teaching Philosophy 42, no. 3 (2019): 265–78. http://dx.doi.org/10.5840/teachphil201987109.
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How do you effectively teach moral philosophy to classes of twenty to thirty-five students who come from diverse national, ethnic, religious, linguistic, and educational backgrounds, and most of whom have little or no interest in philosophy? In seeking ways to create a course that is relevant, practical, and engaging, I hit upon the idea of adapting literature circles to the study of moral philosophies. In this paper, I contextualize the need for an approach that promotes individual student responsibility within a teamwork context, introduce the appropriateness and adaptability of the literature circles concept in a philosophy classroom, and uncover the theoretical structure underneath the strategy in order to make it more adaptable to other classrooms and courses.
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Müller, Tobias. "Secularisation theory and its discontents: Recapturing decolonial and gendered narratives. Debate on Jörg Stolz’s article on Secularization theories in the 21st century: ideas, evidence, and problems." Social Compass 67, no. 2 (May 21, 2020): 315–22. http://dx.doi.org/10.1177/0037768620917328.
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Secularisation theory has been a central element of research and teaching in sociology since the middle of the twentieth century. This article discusses the current state of the art in secularisation research through the perspectives of decolonial theory, global sociology, feminist theory and the experiences of minority religions. Responding to Jörg Stolz, the article argues that current secularisation research suffers from conceptual shortcomings regarding the socio-political implications of secularism and the secular, that the parochial nature of secularisation theory has led to its entanglement in modernist, catching-up narratives, and that a feminist perspective is necessary to provide more detailed accounts of the gendered nature of processes of secularisation, particularly regarding new religious movements and the religious transformations within minority religious groups. The article concludes that secularisation theory needs to take into account minority religious experiences, the religiosity of women and religion beyond Euro-America in order to understand the significant shifts in religiosity that remain overlooked by methodologies operating solely at the level of nation-states.
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Jegalus, Nobert. "HUBUNGAN ANTARA NEGARA DAN GEREJA: IMPLIKASINYA TERHADAP PENYELENGGARAAN PENDIDIKAN AGAMA DAN PENDIDIKAN KEAGAMAAN." Jurnal Ledalero 12, no. 2 (September 7, 2017): 221. http://dx.doi.org/10.31385/jl.v12i2.89.221-234.
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Should we show our obedience more to the state or to the church? Of course, we
must always be obedient to God, but this does not mean that such obedience
makes us withdraw ourselves from being obedient to social-human institutions,
such as a state. It should be noted that the state institution itself is actually a
manifestation of our human social nature established by God. In their respective
areas, the state and the church are two autonomous entities. However, as public
institutions they are related to each other, thus to a certain extent they are not
opposed to each other. In line with this view, the Indonesian government issued some
regulations on religious teaching and the teaching of religions to be implemented
by the community (church). In this case, the government has the obligation to
support and assist educational institutions run by the church. It should be noted,
however, that the government’s support and assistance should only be secondary
in order not to replace, or even to cease, the educational institutions run by
private sectors, such as the church
<b>Keywords:</b> Negara, ketaatan, Gereja, ajaran religius, ajaran tentang
agama, dan pemerintahan
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Franzenburg, Geert, Dzintra Iliško, and Hugo Verkest. "Embracing the Culture of Resilience and Remembrance in Teaching Contested Historical Narratives." Discourse and Communication for Sustainable Education 9, no. 2 (December 1, 2018): 111–22. http://dx.doi.org/10.2478/dcse-2018-0018.
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Abstract The article focuses on a discourse of resilience and remembering and its interconnectedness in teaching contested historical narratives. History mainly consists of events, remembrance, narratives, rituals, discourses, and stereotypes which can facilitate or prevent resilience. Since such purposes are part of religious and values education, a multidimensional approach is needed, which combines historical, psychological, religious, sociological, educational and literary aspects in a kind of ‘grammar of remembrance’, in order to motivate and facilitate autonomous and supervised research with discussions and sharing of experiences in different projects. The aim of this conceptual study is to facilitate interdisciplinary research and educational projects concerning memory cultures and conflict management.
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Aryani, Ni Luh. "Implementation of communication ethics in building social harmony." International journal of social sciences and humanities 2, no. 1 (March 30, 2018): 147–56. http://dx.doi.org/10.29332/ijssh.v2n1.105.
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This research is intended to study the implementation of communication ethics in building social harmony at Banjar (Balinese community) Dharma Santhi, Labuapi Subdistrict, West Lombok Regency. This research is designed in the form of descriptive qualitative research by using case study model on social phenomenon of religion in that location. With regard to it in order to realize a harmonious religious social life one of the supporting factors is the ethics that needs to be applied in communicating, both interpersonal communication and group communication in activities related to the implementation of Hinduism. The implementation of communication ethics used as the basis of religious social life in Banjar Dharma Santhi relates to the application of the teaching of tri kaya parisudha (three things to be sanctified), especially the aspect of wacika parisudha (talking good and true). Application of communication ethics based on the teachings of Hinduism can realize a good communication, especially related to the implementation of religious life conducted by the people who are in Banjar Dharma Santhi. Communication in accordance with the teachings of wicika parisudha implemented by Hindus in the location can realize social relationships with fellow Hindus in religious ritual activities. The application of wacika parisudha teachings can also be a basis for communicating with the general public to realize harmony in religious social life.
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Rumbaru, Musa, and Hasse J. "Radikalisme Agama Legitimasi Tafsir Kekerasan di Ruang Publik." Al-Ulum 16, no. 2 (June 8, 2017): 368. http://dx.doi.org/10.30603/au.v16i2.37.
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Religious radicalism shows a high intensity over the last decade in Indonesia. This religious radicalism subsequently brings a massive impact when it is admitted by the action of choosing violence as the only way. In this article, we put forward our arguments: first, the point of intersection between violence and religion; second, radicalism used as a method to respond to various issues such as injustice, and so on. Third, regarding alternative methods that can be done in order to minimize radical action and understanding in Indonesia. This paper confirms three main points. First, the teaching of religion, especially Islam basically contains the peace teachings and safety; therefore, one was very anti-violence and radical actions. Second, radical action can be a method to hear our voices in response to various injustices that occur in a few places in the world. Third, understand the narrowly religious texts have an impact on building understanding and narrow action anyway.
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Edge, Peter W. "The European Court of Human Rights and Religious Rights." International and Comparative Law Quarterly 47, no. 3 (July 1998): 680–87. http://dx.doi.org/10.1017/s0020589300062230.
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Article 9 of the European Convention on Human Rights provides:1. Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief, in worship, teaching, practice and observance.2. Freedom to manifest one's religion or beliefs shall be subject only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or for the protection of the rights and freedoms of others.
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Kerr, David. "Pauline Teaching on the Order of Creation and the Subordination of Women: Its Implications for Christian Education." Journal of Christian Education os-32, no. 1 (April 1989): 41–52. http://dx.doi.org/10.1177/002196578903200105.
Full text
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Ashraf, Muhammad Azeem. "Exploring the Potential of Religious Literacy in Pakistani Education." Religions 10, no. 7 (July 15, 2019): 429. http://dx.doi.org/10.3390/rel10070429.
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Religious education is a compulsory subject in Pakistani schools in which students learn basic knowledge about Islam without exploring the sectarian differences between each sect of Islam. The division of Muslims into Sunni and Shia and the further division of Sunni Muslims into different sects has caused massive sectarian violence in Pakistan. This study uses qualitative methods to explore the possibility of engaging with religious literacy and religious education to explain the purpose, contents, and practical application of religious education and to mitigate existing challenges linked to religion in Pakistan. Even though religious education does not support sectarian differences, individual opinions about sectarian differences are still a major component of divisiveness in Pakistani society. Through interviews with 25 teachers from different levels of education (six primary school teachers, five high school teachers, five college teachers, five university teachers, and four religious school teachers), in this article, I argue that teachers of religious education in schools are neither following a common faith in teaching religious education nor are they in full agreement on providing equal rights to all students of different religious beliefs. Rather, most believe in their personal ideology centered on their own particular religious sect that largely rejects the concept of religious literacy. There is a need for evaluation and improvement of the teaching and learning of religion in schools in order to explain misperceptions about its practical application as well as to engage religious education with diversity.
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Freitas, Eliane M. L. M. de. "O Ensino Religioso no Município de Cariacica - ES: O Processo de Construção das Diretrizes Curriculares e o Desafio de sua Implementação em Âmbito Escolar." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 7, no. 10 (March 9, 2015): 37. http://dx.doi.org/10.20890/reflexus.v7i10.200.
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Resumo: Este artigo procura elucidar o processo de construção das Diretrizes Curriculares do Ensino Religioso do município de Cariacica – ES e como se tem dado o processo de implementação das mesmas em âmbito escolar. Objetiva esclarecer sobre o perfil do professor, que deve primar pelas diferentes percepções e compreensão do fenômeno religioso assim como a sua identidade epistemológica; o perfil profissional e formação continuada, no sentido de promover o Ensino Religioso não proselitista como prescreve a legislação em vigor. Destaca-se dessa forma o exercício da ética profissional e do respeito à diversidade cultural e religiosa a fim de pensar os possíveis caminhos que compõe a docência. Tem-se como intenção pensar os desafios que se interpõem no desenvolvimento da disciplina tais como: atrelar o Ensino Religioso ao projeto político pedagógico da escola, discutir sobre a falta de recursos didáticos nesta área. Palavras-chave: Ensino Religioso. Diretrizes Curriculares. Formação. Abstract: This paper aims to elucidate the process of building the Curriculum Guidelines of Religious Teaching in Cariacica – ES and how the process of its implementation was made. It tries to clarify the profile of the teacher who should excel by different perceptions and understanding of the religious phenomenon as well as its epistemological identity. Professional profile and continuing education must promote religious education not in a proselytizing way, as it is prescribed in the legislation. The paper highlights the exercise of professional ethics and respect for cultural and religious diversity in order to think possible paths involved in Religious Teaching. It intends to face the challenges involved in this Subject such as to link Religious Teaching to the political and pedagogical project of the school and to discuss the lack resources in this area.Keywords: Teaching Religious. Curriculum Guidelines. Continuing Education.
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Schulte, Andrea, and Matthias Hahn. "„Quo vadis?“ – Wie geht es weiter mit der Kompetenzorientierung?" Zeitschrift für Pädagogik und Theologie 66, no. 4 (December 1, 2014): 319–28. http://dx.doi.org/10.1515/zpt-2014-0404.
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Abstract The article startswith summingup current discussions about competence-centred Religious Education (RE) at school. This kind of RE is based on the fundamental competences of religious education and the characteristics of good teaching according to Hilbert Meyer. What is still missing in pastor and teacher training is a practical guide on planning and giving lessons in competencecentred RE. In this context, previous lesson plans have to be substituted by lesson guidelines that are directed to processes and outcome. Furthermore, in order to come to more specific observations on pupils’ religious literacy, we will need more data and more refined analyses.
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Hintsala, Meri-Anna Elina. "Weary and grateful: The power of expressed emotions on the internet among Conservative Laestadians." Journal of Religion, Media and Digital Culture 5, no. 2 (December 6, 2016): 356–75. http://dx.doi.org/10.1163/21659214-90000086.
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Emotions have been interpreted as a social glue and as a vital foundation for active internet discussions as well as lived bodily experiences. In this article, I will analyse emotional expressions that are based on a teaching of rejecting contraceptives in the Finnish revival movement Conservative Laestadianism (CL). The emotions are expressed through internet discussions in autobiographical narrations, which are analysed qualitatively. The article illustrates three emotional positions in relation to the teaching on contraception – believers, doubters and surrenderers – as a part of a religious emotional regime. I will argue that context and meaning of emotions are significant in order to understand them as part of a religious system, and the embeddedness of emotions should be taken into account when analysing emotions on the internet.
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Pratama, Aunillah Reza. "Ideologi Puritan Dalam Tafsir Jawa Pesisir: Kajian Terhadap Penafsiran Misbah Mustofa." MUTAWATIR 9, no. 2 (September 4, 2019): 214–36. http://dx.doi.org/10.15642/mutawatir.2019.9.2.214-236.
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The study examines the interpretation of the Coastal Javanese figure, Misbah Mustofa, who seems paradoxical to the traditionalist style of Islam which lies behind his socio-religious background. Misbah’s interpretation, indeed, shows the model of puritanical Islam. By using Hans Georg Gadamer’s hermeneutics, this article discusses Misbah’s interpretation of the QS. al-Baqarah [2]: 134, where he put his critics towards Javanese tradition, like tahlilan. The puritan style of Misbah’s interpretation is caused by several factors: First, the ideology of Coastal Javanese santri that makes Islamic sharia as a standard reference of religious teaching which tends to be more critical towards syncretic tradition of Javanese cults and rites. Second, Misbah’s pre-understanding of heresy and shirk. Third, the interpretation based on the general meaning, tends to be more textualist, and seems to ignore the virtue of socio-religious life of the community. The meaningful sense of Misbah’s interpretation is critical attitude towards religious teaching and proportionally locating permissive and conservative attitude in order to maintain the co-existance of religion and culture.
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Rohman, Abdul. "Pluralism Based Religious Education for Deradicalization of Religion." Al-Ulum 16, no. 2 (June 7, 2017): 289. http://dx.doi.org/10.30603/au.v16i2.36.
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Radicalism has recently become a phenomenon. Violences in some areas of Indonesia is a proof. These violences are caused by the conflict that is be partly due to a plurality. These problems have to be overcome in order to shape the unity of the nation. This study will discuss the role of schools in developing the diversity of students in response to the religious plurality in society, which will be focused on how the curriculum is constructed, teaching-learning is done, as well as how the teacher and student�s understanding on religious pluralism is, as a result of the education process. With a qualitative research, a case study in SMA Madania Bogor West Java, this study shows that school with a pluralistic based religious education, fits for internalizing the values of pluralism, in turn forming tolerances and inclusiveness.
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Murphy, Tim. "Cultural Understandings of “Religion”: The Hermeneutical Context of Teaching Religious Studies in North America." Method & Theory in the Study of Religion 18, no. 3 (2006): 197–218. http://dx.doi.org/10.1163/157006806778553525.
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AbstractWhen students come into the classroom, they have a prefigured, albeit deeply implicit, notion of what “religion” is and what it is not. They see religion as private, inner, and personal, as distinct from “politics” and “economics.” This prefigured conception of religion is, in this author's view, one of the principle obstacles to teaching Religious Studies in an empirical, cross-cultural, comparative manner. Given the overall structure of the cultural configuration within which students think about and live out “religion,” i.e., that it is private, utilitarian, and simply an obvious given to them, how can we introduce theory into the Religious Studies classroom? The answer given here is that if we use language-based theoretical models of culture such as structuralism and hermeneutics, we do better, in the main, in applying that theory to the communicative context of the classroom than trying to teach theory directly to our undergraduate students. This paper offers an analysis, using such language-based theories, of those cultural conditions which our students bring into the classroom and which shape their “native” understanding of the category “religion,” as well as some suggestions as to how to cope with it in order to teach Religious Studies more effectively.
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Syakur, Abd. "Mekanisme Pertahanan diri Kaum Tarekat." ISLAMICA: Jurnal Studi Keislaman 4, no. 2 (January 22, 2014): 211. http://dx.doi.org/10.15642/islamica.2010.4.2.211-228.
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Sufi orders have been instrumental in the life of the Sufis as centers for spiritual training and education. In these centers the Sufis can elaborate their ideas, and apply them in real life. In the passages of time however, these orders were no longer considered simply as religious centers but also as social groupings consisting of people committed not only to practice the teaching of their religion but also to get involved in social problems. There are indeed many Sufi orders with different character and upbringing. But as a whole, a Sufi order is mechanism for the spiritual survival of its fellows. This paper tries to look at the other side of the matter and argues that a Sufi order is not only spiritual in its nature but is also social. It treats Sufi orders as a social body that functions socially to help the murids to survive socially and not spiritually. We believe that the extinction of some Sufi orders is due mainly to their inability to curb with social issues and not because of the nature of their spiritual teaching. The survival of any Sufi order in other words depends very much on its social mechanism and not on the strength of its spiritual dictum.
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Kurniawati, Kurniawati. "Peranan Motivasi Berprestasi, Budaya Keluarga dan Perilaku Mengajar Guru terhadap Prestasi Belajar PAI." DAYAH: Journal of Islamic Education 1, no. 2 (July 10, 2018): 223. http://dx.doi.org/10.22373/jie.v1i2.2963.
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In order to obtain the learning achievements of Islamic Religious Education, a number of factors play an important role on students. The study of this thesis examined whether there was an influence of achievement motivation, family culture and teaching behavior of teachers on the student achievements of Islamic Religious Education at SMA Negeri (public senior high school) 2 Sabang. The study employed a quantitative descriptive research method, a method whose problem solving process concerning on a current research subject or object described in; the total samples were 63 students, consisting of the independent variables: achievement motivation (X1), family culture (X2), teachers’ teaching behavior (X3), and the dependent variable: learning achievements (Y). The research findings showed that there was no significant influence on the students’ learning achievements of Islamic Religious Education, with the value of r = -0.090, between variable X1 with variable Y, indicating a weak or non linear correlation. Further, it also showed that family culture (X2) did not give a significant effect on Y with r = -0.158. Similarly, the teachers’ teaching behavior (X3) with Y amounted to r = -0.001 which referred to a weak correlation or non linear and negative correlation. It can be concluded that the students’ learning achievements of Islamic Religious Education of SMA Negeri 2 Sabang were not fully influenced by these three variables.
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Sicher, Efraim. "Teaching Jessica: race, religion, and gender in The Merchant of Venice." Journal of Language and Cultural Education 4, no. 3 (September 1, 2016): 268–87. http://dx.doi.org/10.1515/jolace-2016-0036.
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AbstractThe Jew’s “fair daughter” in Shakespeare’s playThe Merchant of Veniceconverts and marries a Christian, Lorenzo. Recent attention, however, to changing ideas of race and identity in the early modern period has brought into question the divisions of Christian/Jew/Moor. Can Jessica convert and no longer be considered the Jew’s daughter? As “gentle” and “fair” is she to be considered gentile and in no way dark (spiritually or racially)? Jessica’s conversion has apparently little religious meaning, but rather she is saved from the Jew her father by marriage to Lorenzo, who becomes Shylock’s heir. Is Jessica’s conversion to be considered a matter of convenience that might, as Launcelot quips, raise the price of hogs, or is it also to be counted as an ideological and racial conversion that reveals underlying anxieties about gender, sexuality, and religious identity? This essay attempts to argue against the grain of the performance history ofThe Merchant History, which often downplays the role of Jessica or revises the text of the play, and returns to the text in order to contextualize the conversion of Jessica in contemporary discourses of gender, race, and religion in England’s expansionist colonialism and proto-capitalist commerce. The conversion of Jessica can be seen in that context as an exchange of monetary and ethical value, in which women’s sexuality also had a price-tag. These questions have implications for the teaching of the play and for the understanding of its concerns with unstable sexual, religious, and national identities.
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Blomberg, Doug. "The Practice of Wisdom: Knowing When." Journal of Education and Christian Belief 2, no. 1 (March 1998): 7–26. http://dx.doi.org/10.1177/205699719800200104.
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The perspective of technical rationality, with its focus on timeless, componential knowledge, is ill-suited to deal with the concrete situatedness of teaching. The biblical wisdom literature presents an alternative view of knowing as historical, experiential, responsive to order and tradition, and open to mystery. In this perspective, knowing and loving are closely connected. This perspective on knowledge can illuminate teaching as an uncertain craft involving learning from experience and in context. To seek such an alternative to technical rationality is not irrationalist, but rather involves acknowledging the multi-faceted nature of concrete reality.
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Sukardi, Imam. "SOEKARNO DAN ARGUMEN TEOLOGIS-FILOSOFIS DALAM PEMIKIRAN ISLAM." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 16, no. 2 (December 30, 2019): 267. http://dx.doi.org/10.22515/ajpif.v16i2.1944.
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Soekarno was an important figure in Indonesia. He was one of founding fathers for the establishment of the Unitary State of Republic Indonesia. Soekarno was able to affirm his views on the establishment of a democracy-based state, in the difficult political dynamics with the emergence of pressure from groups that wants to establish an Islamic state. This paper wants to see how Soekarno’s philosophical views of Islamic teachings and their application are ideal for the Indonesian Muslim community. In the context of theology, Soekarno saw that Indonesian Muslims could not yet understand their religion properly and correctly. Muslims experience delays in realizing the ideals of a nation state based on Islamic values as a result of the failure to capture the spirit of islam. Public awareness about the essence of religion still tends to be shallow and fanatical. Soekarno proposed the idea of rationality of religious text, in order to be able to capture the value of religious teaching.
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Mabuza, Mangaliso Quinton, and Joseph Osodo. "Effects of Mobile Phones on Students’ Academic Performance in Religious Education." Journal of Technology Studies 46, no. 1 (March 23, 2020): 32–42. http://dx.doi.org/10.21061/jots.v46i1.a.3.
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This study examined the effects of the mobile phones on high school students’ academic performance in Religious Education. The aim of the study was to test the efficiency using of mobile phones against the lecture method. Seventy-two participants (31 females and 41 males), in the Kingdom of Eswatini, participated in this quasi-experimental study. Purposive sampling was used to select participants who were randomly assigned to two groups (control and experimental). The control group was taught the topics, “The birth of the church and its spread” using a lecture method, whereas the experimental group was taught the same topic using mobile phones. The independent t-test and the dependent t-test were used to analyse data. The independent variable used was “teaching method,” with two levels: lecture versus mobile phones. The dependent variable was the participants’ scores derived from the pre-test and post-test. The independent t-test and the dependent t-test were used to analyze data. The results revealed that there was a significant difference in favor of the experimental group. The study concluded that the use of mobile phones improved students’ academic performance in Religious Education, and thus the integration use of mobile phones in the teaching of Religious Education is recommended in order to improve performance.
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Vincent, Carol. "Civic virtue and values teaching in a ‘post-secular’ world." Theory and Research in Education 16, no. 2 (May 4, 2018): 226–43. http://dx.doi.org/10.1177/1477878518774128.
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Drawing on empirical data, this article makes a contribution to knowledge through bringing together the apparently disparate elements of contemporary education policy, religion, civic virtue and values teaching, in particular, the teaching of ‘fundamental British values’. I illustrate, through a discussion of the linkages between these elements, how religion remains a strong influence on contemporary education policy, both explicitly with regard to the integration of Muslim ‘others’ and implicitly through the growing popularity of values education in schools. In order to develop this argument, I first outline the extent to which Christianity, often de-theologised, shapes normative Western European values and permeates apparently secular spaces. Second, I identify some school responses to the British values policy and note the importance of the political and social context informed, I argue, by acute anxiety around Islam and extremism. Third, through the discussion of one particular school site, I identify the trend towards emphasising values education in secular schools, and the implicit religious undertones within this. I suggest that we can understand this trend as an instance of the post-secular where religious influences remain strong in apparently secular places, but argue that there are limitations to such an approach to values education in terms of increasing pupil voice and agency.
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Awang, Jaffary, Mutsalim Khareng, Zaizul Ab Rahman, Rohanee Machae, and Khaidzir Ismail. "Social Interaction: A Study on the Openness Attitude of Both Religion Believers towards the Other Believers in the Southern Thailand." Asian Social Science 12, no. 7 (June 21, 2016): 66. http://dx.doi.org/10.5539/ass.v12n7p66.
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<p>The Southern of Thailand citizens are known as the plural society that possesses various different religions. Even though the citizens are from multi-religious society, the majority of them are Muslims and followed by the Buddhists. It is a continuous issue for the religious believers in the Southern of Thailand in communicating with the other religious believers. Their interaction process is always accompanied by the suspicion and doubt among each other. Among the concepts of harmonious living in a religious pluralism society, openness attitude is the most important basic concept. It plays the significant role as a tool to form a good relationship among people. Therefore, this study is meant to scrutinize to which extent the religious teaching that teaches on the religious harmonious of life influence its believers in interpreting it to an openness attitude in their daily interaction. This study utilised two main methods namely the qualitative and the quantitative approaches. The results from the descriptive analysis depict that most of religious believers in the Southern of Thailand possess the openness attitude in interacting with the other believers at a good level as 40.02% of them agreed, and 30.96% of them strongly agreed on the issue. Hence, the findings have convinced the study that majority of the citizens in the Southern of Thailand are highly motivated to live harmoniously. Nevertheless, it cannot be denied that there are some of the religious believers failed to practice the openness attitude when interacting with the other believers, so it is a must to identify the causes in order to offer the best solution for it.</p>
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Kryshmarel, Viktoriya. "Religious education in secondary schools in Ukraine: the place and influence of the Catholic component." Ukrainian Religious Studies, no. 66 (February 26, 2013): 355–63. http://dx.doi.org/10.32420/2013.66.283.
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Today, in Ukraine, the issue of religious education remains not less but rather even more debatable and relevant than in the period of 2005, when the order No. 437 "On the study of optional courses on ethics of religion and religious studies in schools" and further regulatory documents were issued, aimed at creating conditions for the all-Ukrainian introduction of subjects of spiritual and moral orientation in general educational institutions. According to the Ministry of Education and Science, Youth and Sport of Ukraine, in the 2011/2012 school year, about 40% of schools (approximately 15% of all schoolchildren) are covered by the teaching process of the relevant subjects. However, a few important issues remain, the solution of which is urgent in order to further improve the situation in educational and educational progress of state initiatives.
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Ferreiro, Alberto. "Vincent Ferrer's Beati Petri Apostoli: Canonical and Apocryphal Sources in Popular Vernacular Preaching." Harvard Theological Review 91, no. 1 (January 1998): 41–57. http://dx.doi.org/10.1017/s001781600000643x.
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Vincent Ferrer was born in Valencia on January 23, 1350 and died at Vannes (Brittany) on April 5, 1419. He grew up in a devout family, and by 1367 had joined the Order of Preachers in Valencia. As a member of the Dominican Order, Vincent Ferrer underwent extensive academic and pastoral training from 1370 to 1378 in preparation for a life of scholarly teaching and preaching. He was a teacher of logic at Lleida (1370–71), philosophy at Barcelona (1375), and he completed his formal training at Toulouse (1376–78). These academic activities reflect only one aspect of his intellectual background.
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Silva, Cícero Lopes, Gilbraz De Souza Aragão, and Luiz Alencar Libório. "ENSINO RELIGIOSO LAICO: UM OLHAR COMPLEXO E TRANSDISCIPLINAR." Revista Caminhos - Revista de Ciências da Religião 17, no. 1 (March 29, 2019): 296. http://dx.doi.org/10.18224/cam.v17i1.6945.
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O presente ensaio aborda questões epistemológicas do Ensino Religioso no Brasil tendo como aporte teórico o paradigma da complexidade de Edgar Morin e a abordagem transdisciplinar. Até o presente o Ensino Religioso público é tratado de modo ambíguo pelos sistemas de ensino do país, atuando tanto para a formação geral do cidadão quanto para a filiação religiosa de Igrejas. Tal situação torna a disciplina frágil e vulnerável à crítica por parte daqueles que defendem o estatuto do Estado laico e o ensino positivista. Entretanto, parece-nos que não se trata de excluir o ensino sobre a religião de dentro da escola, mas de contornar os seus limites através de novos paradigmas. Desta forma, acreditamos que a emergência do paradigma de complexidade e a abordagem transdisciplinar na educação podem ajudar o Ensino Religioso a redimensionar os seus limites e a sua prática em vista do ensino laico e o respeito à diversidade cultural religiosa do Brasil.
LAY RELIGIOUS TEACHING: A COMPLEX AND TRANSDISCIPLINARY LOOK
This essay addresses epistemological issues of religious education in Brazil with theoretical contribution of the paradigm of complexity of Edgar Morin and the transdisciplinary approach. Til up to date the public religious education is treated so ambiguous by the education systems of the country, acting both for general formation of citizens as to the religious affiliation of churches. Such a situation makes the discipline fragile and vulnerable to criticism from those who argue for the status of the secular State and the positivist school. However, it seems to us that this is not to exclude the teaching about religion in school, but to go round its limits through new paradigms. In this way, we believe that the emergence of the paradigm of complexity and the transdisciplinary approach in education can help the Religious Teaching to give another dimension to its limits and practice in order of lay Teaching and respect to the cultural and religious diversity in Brazil.
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Gillikin, Margaret Wilson, Koti L. Hubbard, and Joy N. Stapleton. "Tell us a story: teaching religion with picturebooks." Social Studies Research and Practice 14, no. 2 (September 9, 2019): 266–79. http://dx.doi.org/10.1108/ssrp-04-2019-0024.
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Purpose The purpose of this paper is to present a method to incorporate teaching about religion into K–12 social studies classes. A central tenet of social studies education is preparing students to be engaged citizens, and religious literacy is essential to this. Yet, teachers often feel uncomfortable teaching about religion. One way to approach this is by centering discussion about religion around understanding who our neighbors are. Design/methodology/approach This paper employs the Inquiry Design Model to outline lessons for early, middle and upper grades, each centered around the compelling question, “Who are my Muslim neighbors?” Beginning with a picturebook depicting a Muslim American child, the lessons explore supporting questions with academically appropriate sources, culminate with an evidence-based response to the compelling question and suggest an opportunity for students to take informed action. Findings While religion does not appear in many social studies standards, teaching about religion has strong connections to civics standards. In an increasingly diverse USA, students need to understand the beliefs and religious behaviors of their neighbors and how those traditions provide a sense of belonging within the faith community. This paper provides the necessary tools for teachers to teach this content. In addition to teaching these as outlined here, teachers can also select resources from across the three units in order to customize an inquiry for a particular group of students. Originality/value Teachers are often hesitant to teach about religion. This paper offers a concrete method for doing so. Incorporating religion into social studies classes is necessary for preparing students for civic engagement.
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Matrapi, Matrapi. "PENGEMBANGAN SUASANA KEBERAGAMAAN DALAM LEMBAGA PENDIDIKAN ISLAM." Al'Adalah 24, no. 1 (April 30, 2021): 63–74. http://dx.doi.org/10.35719/aladalah.v24i1.46.
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Pendidikan Islam dewasa ini telah banyak ternodai oleh ulah dan tingkah laku murid yang melakukan asusila dan pelanggaran norma-norma agama lainnya. Oleh karena itu, saat ini perlu adanya kebijakan sekolah untuk menghidupkan suasana keberagamaan di lingkungan sekolah dalam rangka menumbuhkan perilaku murid yang sesuai dengan pendidikan Pancasila dan syariat Islam. Sebagai pemimpin sekolah, peranan kepala madrasah sangat menentukan apabila dikaitkan dengan berbagai persoalan di atas. Sebagai seorang pendidik, dia juga harus mampu menanamkan, mengembangkan, dan meningkatkan nilai-nilai religius. Untuk itu, perlu kebijakan yang dapat mendukung terciptanya suasana yang keberagamaan dan kenyamanan dalam proses belajar-mengajar, yakni setiap guru dan murid harus selalu berperilaku terpuji atau akhlaq al-karimah. Islamic education today has been tarnished by many students who commit immorality and violate other religious norms. Thus, currently, madrasah principals really need to make policies to revive the religious atmosphere within the madrasah in order to foster student behaviour in accordance with Pancasila education and Islamic law. Considering that the principal is also an educator, the role of the principal is very heavy and noble when linked to the various sources above. As an educator, he must be able to instil, promote and enhance various religious values. To support the creation of a religious atmosphere and comfort in the teaching and learning process, every teacher and student must always behave well and show noble character (akhlaq al-karimah).