Artykuły w czasopismach: „Religious education theory”

1

Moore, Allen J. "A SOCIAL THEORY OF RELIGIOUS EDUCATION". Religious Education 82, nr 3 (czerwiec 1987): 415–25. http://dx.doi.org/10.1080/0034408870820309.

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Stan, Lavinia, i Lucian Turcescu. "Religious education in Romania". Communist and Post-Communist Studies 38, nr 3 (1.09.2005): 381–401. http://dx.doi.org/10.1016/j.postcomstud.2005.06.007.

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This article provides an overview of the Romanian post-communist legislation on religious education in public schools, examined against the background of the 1991 Constitution and international provisions protecting freedom of conscience, critically assesses the pre-university textbooks used in Orthodox and Roman Catholic religion courses, and discusses the churches attempts to ban evolutionary theory from schools and the efforts of the Orthodox Church to introduce religious symbols in public universities.

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Rohmah, Siti, M. Syukri Ismail, Moh Anas Kholish i Mona Novita. "Recontextualization of Islamic Peace Education". Fieldwork in Religion 13, nr 2 (20.12.2018): 183–202. http://dx.doi.org/10.1558/firn.37545.

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Some circles suggest that the phenomenon of intolerance and religious conflict in Indonesia will be reduced by a religious education model dominated by a mono-religious approach. The approach that focuses on deepening the knowledge of all religions is considered to be the cause of the persistence of interfaith stigma and prejudice. However, there are objections from various circles to the concept and application of interreligious education which requires close dialogue and interaction, an appreciative attitude, and openness to adherents of other religions. This article argues that the development of a peaceful and diverse mono-religious education approach is possible. This study employs Mohammed Abu-Nimer's theory as an alternative model of Islamic peace education that is strategic, participatory and practical; it focuses on his experience in conflict areas and in the Islamic education environment, which is often stigmatized conservatively in the Middle East and Africa. This study confirms that monoreligious education provides room for peace education that builds pedagogy of tolerance, diversity and human rights.

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Pirner, Manfred L. "Public Religious Pedagogy: Linking Public Theology, Social Theory and Educational Theory". International Journal of Public Theology 11, nr 3 (19.10.2017): 328–50. http://dx.doi.org/10.1163/15697320-12341497.

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Abstract This paper addresses the relationship of public theology and education, a field of research that has been neglected in theology as well as in educational theory and religious pedagogy. It does so by firstly analyzing the discourse in the public sphere at the intersection of theology and religious education in Germany, and secondly by drawing on the social theories of John Rawls and Jürgen Habermas to provide a framework for relating public theology and (religious) education. In the German context the rediscovery and revaluing of the political dimension of public religious education has led to the evolving concept of ‘public religious pedagogy’, with obvious analogies to public theology—a concept that may have the potential to become a new paradigm in the academic discipline of religious pedagogy. Systematically, the article advances the hypothesis that philosophical discourse on the question of ‘how citizens who remain deeply divided on religious, philosophical, and moral doctrines, can still maintain a just and stable democratic society’ (John Rawls) corresponds to the discourse in educational philosophy and educational science on the question of how a consensus on major objectives of public education in general and the role of religion in this context in particular can be reached. It will be demonstrated that the academic discourse around religious education can benefit from dialogue and interaction with the social theories of (the later) Rawls and Habermas.

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Gearon, Liam. "The Imagined Other: Postcolonial Theory and Religious Education". British Journal of Religious Education 23, nr 2 (marzec 2001): 98–106. http://dx.doi.org/10.1080/0141620010230204.

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Wright, Andrew. "Hermeneutics and Religious Understanding Part Two: towards a critical theory for religious education". Journal of Beliefs & Values 19, nr 1 (kwiecień 1998): 59–70. http://dx.doi.org/10.1080/1361767980190105.

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Roebben, Bert, Carla Gober, Heejung Kwon i Stefan Heil. "REVIEW ARTICLE: NEW INTERNATIONAL PERSPECTIVES ON RELIGIOUS EDUCATION THEORY". Religious Education 99, nr 4 (wrzesień 2004): 436. http://dx.doi.org/10.1080/00344080490513216.

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Horan, Michael P. "Education as Formation: Religious Education Theory as a Source for Educational Practice". Religion & Education 24, nr 1 (czerwiec 1997): 19–22. http://dx.doi.org/10.1080/15507394.1997.11000848.

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Duoblienė, Lilija. "KRITINĖ TARPTIKYBINĖ PEDAGOGIKA: PRO IR CONTRA". Religija ir kultūra 5, nr 1 (1.01.2008): 98–108. http://dx.doi.org/10.15388/relig.2008.1.2788.

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Straipsnyje kritinės pedagogikos požiūriu aptariama religinio ugdymo situacija pasaulyje ir Lietuvoje. Pirmiausia apžvelgiama kritinės pedagogikos, kaip naujos, perspektyvios pedagogikos krypties, ypatumai, jos neomarksizmu ir moderniąja filosofija grįstos nuostatos. Gilinamasi į kritinės pedagogikos pastangas keisti religinį ugdymą, ypač religinį ugdymą į tarptikybinį kritinį ugdymą. Šios galimybės svarstomos platesniame religijos ir religinio ugdymo kontekste: šiuolaikinių filosofų požiūriu, tarptautinių organizacijų religinio ugdymo strategijų perspektyvoje, atsižvelgiant į Lietuvos religinio (katalikų tikybos) ugdymo programas.Pagrindiniai žodžiai: religinis ugdymas, kritinė pedagogika, bendrosios bendrojo lavinimo programos, Lietuva.CRITICAL INTERFAITH PEDAGOGY: PRO & CONTRALilija Duoblienė SummaryThe article deals with the problem of religious education in the world and Lithuania from the critical pedagogy perspective. Firstly the situation of religious education in other states is analyzed, emphasizing new approach on religious education and it’s relation with religion education. Some suggestions to transform religious education in correspondence to the new approach of contemporary philosophers (Derrida, Gadamer, Vattimo) and critical pedagogues (McLaren, Giroux, Kincheloe, Apple), basing their view on critical theory, are introduced. Special interest is shown to critical pedagogy approach to transform religious education into interfaith critical education. Such suggestion and possibility to realize it is interpreted in the broadest context of different world organizations of religious / religion education and their strategies. In this context the situation of religious education in Lithuania is describing also, trying to evaluate possibilities to change it in correspondence with the challenges of globalization.Keywords: religious education, critical pedagogy, school curriculum, Lithuania.

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Asror, Machfudzil, i Achmad Wahyudi. "Street Children Religious Education Using an Interactional Education Approach". Journal of Development Research 5, nr 1 (31.05.2021): 71–80. http://dx.doi.org/10.28926/jdr.v5i1.131.

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According to the Islamic viewpoint, if someone wants happiness in the world and hereafter then that person must have knowledge and to gain knowledge someone must undergo an educational process including religious education. Education that seeks to make Islamic teachings a way of life for a person. Street children are social entities with social disabilities, namely people with welfare problems whose daily activities are to earn income or beg at crossroads and traffic lights. Their religious education is often neglected. Therefore, through an interactional education approach, it is hoped that street children can learn Islam through the theory and practice directly in their activities on the streets and public places. This research is a field research which the required data is extracted from the field. This research used descriptive qualitative method. The subjects of this research are street children in Sidoarjo regency and related agencies such as the Social and Labor Office, the Education Office and the Ministry of Religion of Sidoarjo Regency. Street children who are the targets of this study are children aged 18 years and under, both boys and girls who live on the streets. The object of this research is religious education of street children in Sidoarjo regency. The data that will be explored in this research are those related to religious education in street children in Sidoarjo district which includes: First, the characteristics of street children in Sidoarjo regency. Second, the background to be street children. Third, the form of religious education carried out in the street children’s community. Fourth, institutions involved in the religious education process of street children. Fifth, religious practices carried out by street children. Sixth, obstacles in implementing religious education in street children communities. The data collected in this research were collected through the interview, observation and documentation techniques. After the data has been collected using these various techniques, the data obtained is collected and described in a data matrix. The data in this study were analyzed using interactive model analysis techniques. By religious education based on interactional education theory, street children can learn Islam by way of theory and direct practice in their activities on the streets and public places, for example: reciting the holy Qur’an and rowatib prayer, habituation of manners in speech (permission and thanking expressions) every time you interact with everyone, throw garbage in its place and so on.

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vanden Auweele, Dennis. "Kant on Religious Moral Education". Kantian Review 20, nr 3 (8.10.2015): 373–94. http://dx.doi.org/10.1017/s136941541500014x.

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AbstractWhile scholars are slowly coming to realize that Kant’s moral philosophy has a distinctive theory of moral education, the import of religion in such education is generally neglected or even denied. This essay argues that Kant’s reflections on religion in parts II and III of Religion within the Boundaries of Mere Reason interpret religion specifically as one aspect of moral education, namely moral ascetics. After first clearly distinguishing between a cognitive and a conative aspect of moral education, I show how certain historical religious practices serve to provide the conative aspect of moral education. Kant defines this aspect of moral education as practices that render the human agent ‘valiant and cheerful in fulfilling his duties’ (MS, 6: 484). By this it is meant that certain practices can inspire moral interests either by justifying rational hope in living up to a certain standard of moral perfection (Christology) or by endeavouring to unite human beings in a universal, invisible ethical community that inspires cooperation rather than adversity (ecclesiology).

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Mahmudi, Mahmudi. "PENDIDIKAN AGAMA ISLAM DAN PENDIDIKAN ISLAM TINJAUAN EPISTEMOLOGI, ISI, DAN MATERI". TA'DIBUNA: Jurnal Pendidikan Agama Islam 2, nr 1 (21.05.2019): 89. http://dx.doi.org/10.30659/jpai.2.1.89-105.

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This paper presents two terms which have differences, namely Islamic religious education and Islamic education. To see these two terms, the author reviews them from two interrelated aspects, namely the epistemological aspect as the theory of knowledge and aspects of content or material which is one of the important points in understanding the curriculum. Meanwhile, in terms of epistemology, Religious Education is more inclined to apply in educating in the context of Islam. While Islamic education speaks at the source level, in theory, the principle recorded is the forerunner of the Islamic Religious Education material itself. As for content or material, basically between Islamic Education with Islamic education as in an epistemological view, there is no difference which means that the terms contained in Islamic Education include aqidah, worship, and morals which are explained in terms of an introduction to Allah SWT, potential, human functions, and morals. Keywords: Education, Islamic Education, Epistemology This paper presents two terms which have differences, namely Islamic religious education and Islamic education. To see these two terms, the author reviews them from two interrelated aspects, namely the epistemological aspect as the theory of knowledge and aspects of content or material which is one of the important points in understanding the curriculum. Meanwhile in terms of epistemology, Religious Education is more inclined to apply in educating in the context of Islam. While Islamic education speaks at the source level, in theory, the principle recorded is the forerunner of the Islamic Religious Education material itself. As for content or material, basically between Islamic Education with Islamic education as in an epistemological view, there is no difference which means that the terms contained in Islamic Education include aqidah, worship, and morals which are explained in terms of introduction to Allah SWT, potential, human functions, and morals. Keywords: Education, Islamic Education, Epistemology

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Freathy, Rob. "On Holy Ground: the theory and practice of Religious Education". Journal of Beliefs & Values 36, nr 1 (2.01.2015): 110–14. http://dx.doi.org/10.1080/13617672.2015.1013823.

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Gearon, Liam, i Arniika Kuusisto. "Researching religious authority in education: Political theology, elites’ theory and the double nexus". Power and Education 10, nr 1 (marzec 2018): 3–24. http://dx.doi.org/10.1177/1757743818757256.

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This article provides a theoretical frame to structure methodological approaches to examining religious authority in education. It does so by examining the complex, overlapping relationship between secular and religious authority and the institutional power of education evident through responses to issues of cultural expression. The political theologies research examined ongoing tensions – accommodations, conflicts and resolutions – of religious authority with secular political systems, legal frameworks and institutions of educational replication. Through the data it became clear that education – in the broadest sense, as well as in its formal institutional structures – provided a mediating role for power exchanges between religious and political authority, which was especially evident in responses of religious leaders to issues of cultural and self-expression. Through interviews with senior religious leaders and authority figures in England – technically religious ‘elites’ – the findings provide insights into a ‘double nexus’ conceptual framework for researching religious authority in education: first, the internal nexus within religious traditions and, second, the external nexus of religious communities with secular, legal and political authority. Theoretically and methodologically, this represents a critical synthesis of political theology and elites’ theory, providing as yet underexplored possibilities for researching religious authority in education.

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Oky Bagas Prasetyo. "PENDIDIKAN ISLAM DALAM KONTEKS PLURALISME AGAMA DAN REALITA SOSIAL". Edupedia 4, nr 2 (12.01.2020): 11–20. http://dx.doi.org/10.35316/edupedia.v4i2.662.

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Pluralism in religion indicates the fact that historically religions present a plurality of traditions and their respective cultures. Pluralism in religion is not only implies an attitude of willingness to recognize the right of members of other religions to exist, but also has the meaning of being fair to other members. Philosophically, the term religious pluralism indicates a particular theory of relations between various traditions and culture itself. The theory interacts with relations between the various major world religions that reveal various conceptions, perceptions, and responses about one ultim, a divine reality full of mystery. The theory of interfaith relations, at least approached through two main formats, exclusivism and inclusivism. After reviewing the literature, the definition of religious pluralism, the situation of religious pluralism in social reality and Islamic education with a pluralist perspective are produced.

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16

Sherkat, D. E. "Theory and Method in Religious Mobility Research". Social Science Research 22, nr 2 (czerwiec 1993): 208–27. http://dx.doi.org/10.1006/ssre.1993.1010.

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Hull, John M. "Religious Education and Christian Values in the 1988 Education Reform Act". Ecclesiastical Law Journal 2, nr 7 (lipiec 1990): 69–81. http://dx.doi.org/10.1017/s0956618x00000934.

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In his article ‘The Religious Dimension of the Education Reform Act 1988’ (Ecclesiastical Law Journal No. 5, July 1989, pp 32–52), J. D. C. Harte has provided a helpful summary of the new legal framework in the context of the legal history. His interpretation of the implications of the legislation for the theory and practice of religious education in the schools is less satisfactory, and the theological assumptions of his article are at least questionable. It is thus as a religious educator and (if you like) a theologian specialising in educational problems that I would like to respond. In order to appreciate the exposition of Mr Harte, it will be necessary first to have some insight into the history and recent developments of religious education.

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Nuryatno, M. Agus. "Islamic Education in a Pluralistic Society". Al-Jami'ah: Journal of Islamic Studies 49, nr 2 (24.12.2011): 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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Thomson, Robert A., i Phil Davignon. "Religious belief in Christian higher education: Is religious and political diversity relativizing?" Social Compass 64, nr 3 (25.07.2017): 404–23. http://dx.doi.org/10.1177/0037768617713658.

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While attending college, religious participation tends to decline among American students, but evidence of changes in religious belief is less clear. On the bases of both secularization theory and the moral communities thesis, we used multi-level modeling techniques to test whether institutional diversity predicts changes in student belief at Christian institutions. Results suggest that declines in absolutism were associated with increasing religious and political diversity, and religious diversity amplified the effects of academic tenure. Political diversity, however, explained the effects of religious diversity in combined models, suggesting that challenging political discourse may be more important for changes in religious belief than diversity of religious worldviews in the context of Christian higher education in the United States.

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Babou, Cheikh Anta. "EDUCATING THE MURID: THEORY AND PRACTICES OF EDUCATION IN AMADU BAMBA'S THOUGHT". Journal of Religion in Africa 33, nr 3 (2003): 310–27. http://dx.doi.org/10.1163/157006603322663523.

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AbstractThe scholarship on the Muridiyya focuses mainly on the examination of the political and economic aspects of the brotherhood. Dominant scholarly interpretations see the organisation as an effective instrument of adaptation to a turbulent period in history. Disgruntled Wolof farmers joined the Muridiyya as a way of adjusting to the new order brought about by the demise of the pre-colonial kingdoms and the establishment of French domination in Senegal, in the second half of the nineteenth century. Since the role of religious innovations and beliefs was considered peripheral in this process of adjustment, not much attention has been devoted to doctrinal and spiritual issues within the brotherhood. Emphasis had been put on the analysis of the socio-political context of the founding of the Murid brotherhood, and the economic and psychological incentives that might have motivated people to join the organisation. In contrast to this interpretation, I conceive of the Muridiyya as the result of a conscious decision by a Sufi shaikh who saw it primarily as a vehicle for religious change, but also for social and political transformation. Education was the principal tool for the realisation of this social change. This article describes and analyses Amadu Bamba's views on educational theory and practices and explores how his Sufi orientation shaped Murid pedagogy. It reveals the centrality of the theme of education in his writings, sermons and correspondence and documents the continuing influence of this education on the Murid ethos.

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Chidester, David. "Unity in Diversity: Religion Education and Public Pedagogy in South Africa". Numen 55, nr 2-3 (2008): 272–99. http://dx.doi.org/10.1163/156852708x283078.

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AbstractOn 12 September 2003, Minister of Education, Kader Asmal, presented to Parliament South Africa's new national policy on religion and education. Breaking with the confessional religious instruction of the past, the policy established a new educational agenda for teaching and learning about religion, religions, and religious diversity in South African schools. Although this policy was the focus of many years of educational debate and religious controversy, it was also part of broader post-apartheid efforts in nation building. The policy was based on an inclusive definition of citizenship; it enacted the state's commitment to constitutional values, respect for cultural diversity, and transformational promise of moving a divided society towards national unity. In this broader context, I want to link South Africa's national policy for religion and education with post-apartheid initiatives in cultural heritage. As public pedagogy, state-driven and market-driven heritage projects have created an expanding classroom for "celebrating diversity and building national unity." Heritage projects have been criticized for manufacturing uniformity and privileging the extraordinary. In working out a curriculum for religion education in schools, these criticisms also need to be addressed. This article proposes that fruitful exchanges in theory and pedagogical practice can emerge at the intersection of religion education, heritage studies, and the history of religions.

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Copson, Andrew. "Good in theory: a review of Michael Hand’s Theory of Moral Education". Journal of Beliefs & Values 41, nr 2 (12.02.2020): 229–30. http://dx.doi.org/10.1080/13617672.2020.1717236.

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Demirel Ucan, Ayse, i Andrew Wright. "Improving the pedagogy of Islamic religious education through an application of critical religious education, variation theory and the learning study model". British Journal of Religious Education 41, nr 2 (18.06.2018): 202–17. http://dx.doi.org/10.1080/01416200.2018.1484695.

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Saihu i Ahmad Zain Sarnoto. "Deradicalization of religion through pluralism education methods in Islamic religious education in Bali, Indonesia". Technium Social Sciences Journal 9 (22.06.2020): 79–94. http://dx.doi.org/10.47577/tssj.v9i1.1047.

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This paper discusses Islamic religious education activities with the color of pluralism in two formal institutions in Jembrana-Bali. Writing that focuses on methods of tracing learning used in learning Islamic Religious Education subjects as a learning tool to facilitate interaction between students who are Hindu and Muslim, making it a focus on peaceful practices in the educational environment. Data sources were obtained through unstructured observations and interviews during November 2018 to March 2019. The writing used the theory of peace education proposed by John Dewey (1859-1952). Writing that discusses the learning process of Islam with the color of pluralism can shape the character of students, both Hinduism and Islam to be humanist, tolerant, and inclusive. This paper also refutes to shape the character and character of students in Jembrana and also to foster-develop understanding, develop methods of contribution, enrichment, and decision-making and social action proposed by Allison Cumming-McCann. Thus, the construct of individual character is built so that the interaction models of Hindu and Islamic students interaction in Public Secondary School No. 4 Negara and Public Senior High School No. 1 Negara are all in the Jembrana Regency, the process of finding results, complementation, and sublimation. Through the Contribution learning method, which aims to invite students to deepen the beliefs (religions) they embrace and can participate in understanding and appreciating different cultures and religions from them, Through the Enrichment Learning method, which aims to Enrich the curriculum with literature from or different communities culture, ethnicity, and religion, are the directions and objectives of the enrichment method, and through learning methods of decision making and social action aimed at not only requiring students to understand social issues, but also doing something important related to the issues This, can minimize conflicts in the name of ethnicity, religion, race, and between groups, in the two educational institutions.

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Irmayanti. "HUMANISTIC LEARNING THEORY IN ISLAMIC RELIGIOUS EDUCATION WITH A COOPERATIVE LEARNING APPROACH". IJGIE (International Journal of Graduate of Islamic Education) 2, nr 1 (9.11.2021): 1–10. http://dx.doi.org/10.37567/ijgie.v2i1.278.

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The purpose of this study is to describe and analyze the Islamic religious education learning with humanistic learning theory with a cooperative learning approach in schools. Learning with humanistic theory aims to foster students' social attitudes and cooperation. The research method used is qualitative with the type of literature. The data sources in the study were taken from journal references, relevant books. The results of this study indicate that the concept of humanistic theory with a cooperative learning approach in Islamic Education learning has significant implications for aspects of student behavior in developing social aspects, cooperation, avoiding bad competition, caring for each other in providing learning assistance at school.

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Nuryatno, M. Agus. "Comparing Religious Education in Indonesia and Japan". Al-Jami'ah: Journal of Islamic Studies 52, nr 2 (30.12.2014): 435. http://dx.doi.org/10.14421/ajis.2014.522.435-458.

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This paper compares the way in which religious education has been performed in Indonesia and Japan in terms of context, theory, history, policy, practice, and impact. Generally speaking, the practice of religious education in the two countries is far different in that Indonesia has strong support to religious education, while Japan has weak support to the practice of religious education. This is due to the fact that not only the characteristics of the societies of the two countries are different, but also the two do embrace different state’s ideology. In addition families in the two societies play a crucial role in determining the existence and practice of religious education.[Tulisan ini membandingkan pengajaran agama antara Indonesia dan Jepang dalam hal konteks, teori, sejarah, kebijakan, dan pengaruhnya. Secara umum dapat dikatakan bahwa pendidikan agama di kedua negara ini sangat berbeda. Di Indonesia, pemerintah memberikan dukungan besar terhadap pendidikan agama, sementara pemerintah Jepang sangat kurang mendukung pendidikan agama. Hal ini tidak hanya dikarenakan karakter masyarakat dari kedua negara ini yang sangat berbeda, tetapi juga disebabkan ideologi dari kedua negara ini yang juga berbeda. Terlepas dari itu, di kedua negara ini lembaga keluarga memiliki peran yang cukup krusial dalam menentukan eksistensi dan pelaksanaan pendidikan agama.]

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Noor, Wahyudin. "PENDIDIKAN AGAMA ISLAM DAN ANTISIPASI RADIKALISME KEAGAMAAN". Scientia: Jurnal Hasil Penelitian 4, nr 1 (28.06.2019): 85–100. http://dx.doi.org/10.32923/sci.v4i1.1115.

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This paper is structured and aims, first, to describe the implementation of Islamic Religious Education in high schools in the Pangkalpinang City, and second, to reveal the implications of the implementation of Islamic religious education in an effort to anticipate the strengthening of religious radicalism in high school students in the Pangkal Pinang City. The results can be explained as follows: 1) the implementation of Islamic religious education in high schools in the Pangkalpinang City generally aims to increase knowledge, convey the teachings and rules of Islamic religion, change morals and foster students according to religious rules and improve practices of worship that have not been good. In terms of material, the books used to refer to books published by the Ministry of Education and Culture and some teachers also complete them with other published books. As for the material presented, the teacher occasionally links, for example, the theory of Islamic education with cultural traditions. 2) Implications of the implementation of Islamic religious education in terms of objectives namely how to minimize the strengthening of the understanding of religious radicalism by studying and applying the values of togetherness, goodness, and general values between religions or certain groups; overall the contents of the study references are from official sources. On the other hand, linking Islamic religious education materials with the culture of society is something that needs to be done to anticipate the spread of religious radicalism in schools; from the method side, there is a reduction in indoctrination patterns.

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Badley, Ken. "Book Review: On Holy Ground — The Theory and Practice of Religious Education". Journal of Christian Education os-55, nr 2 (wrzesień 2012): 71–72. http://dx.doi.org/10.1177/002196571205500211.

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Grigoriadis, I. N., i T. Gurcel. "Religious Courses in Turkish Public Education: Explaining Domestic Change with Europeanization Theory". Journal of Church and State 56, nr 2 (3.10.2012): 300–322. http://dx.doi.org/10.1093/jcs/css082.

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Curry, Jennifer R., i Leila F. Roach. "Integrating Client Religious Beliefs in Counseling: Evolving Theory, Research, Education, and Practice". Religion & Education 39, nr 3 (wrzesień 2012): 320–37. http://dx.doi.org/10.1080/15507394.2012.716353.

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Wigger, J. Bradley. "Children's Theory of God's Mind: Theory-of-Mind Studies and Why They Matter to Religious Education". Religious Education 111, nr 3 (26.05.2016): 325–39. http://dx.doi.org/10.1080/00344087.2016.1169879.

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Skeie, Geir. "INTERCULTURAL EDUCATION RECONSIDERED: A DISCUSSION BASED ON COMMUNICATION THEORY AND WITH SPECIAL REFERENCE TO RELIGIOUS EDUCATION." Scriptura 89 (12.06.2013): 247. http://dx.doi.org/10.7833/89-0-1013.

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Krettenauer, Tobias, i Randall Curren. "Self-determination theory, morality, and education: introduction to special issue". Journal of Moral Education 49, nr 3 (2.07.2020): 275–81. http://dx.doi.org/10.1080/03057240.2020.1794173.

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Friday *, Jonathan. "Education in moral theory and the improvement of moral thought". Journal of Moral Education 33, nr 1 (marzec 2004): 23–33. http://dx.doi.org/10.1080/0305724042000200038.

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Son, Joonmo, i John Wilson. "Using Normative Theory to Explain the Effect of Religion and Education on Volunteering". Sociological Perspectives 55, nr 3 (1.08.2012): 473–99. http://dx.doi.org/10.1525/sop.2012.55.3.473.

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Many studies have found that volunteers tend to be more religious and better educated, but it is not clear why. One explanation is that churches and schools instill a sense of obligation in people to help others and this obligation is fulfilled by doing volunteer work. In this study data from National Survey of Midlife in the United States are used to examine the influence of education and having been raised in a religious home on adults' sense of obligation and subsequent volunteering. Religious background has no direct effect on sense of obligation. However, it exerts an influence on obligation through private (but not public) adult religiosity. Education has both direct and indirect effects (through obligations) on adult volunteering. The results underline the fact that social norms should not be ignored in explanations of volunteerism.

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Hand, Michael. "Symposium on Michael Hand’s A Theory of Moral Education". Journal of Beliefs & Values 41, nr 2 (24.01.2020): 227–28. http://dx.doi.org/10.1080/13617672.2020.1717222.

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Herbert, David E. J. "Theorizing religion and media in contemporary societies: An account of religious ‘publicization’". European Journal of Cultural Studies 14, nr 6 (grudzień 2011): 626–48. http://dx.doi.org/10.1177/1367549411419981.

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This article argues that a combination of the rapid development and dissemination of media technologies, the liberalization of national media economies and the growth of transnational media spheres is transforming the relationship between religion, popular culture and politics in contemporary societies in ways not adequately accounted for in existing sociological theories of religion (secularization, neo-secularization and rational choice) and still largely neglected in sociological theories of media and culture. In particular, it points to a series of media enabled social processes (de-differentiation, diasporic intensification and re-enchantment) which mirror and counter processes identified with the declining social significance of religion in secularization theory (differentiation, societalization and rationalization), interrupting their secularizing effects and tending to increase the public presence or distribution of religious symbols and discourses, a process described as religious ‘publicization’. These processes have implications for religious authority, which is reconfigured in a more distributed form but not necessarily diminished, contrary to neo-secularization theory. Furthermore, contrary to rational choice theory, the increased public presence of religion depends not only on competition between religious ‘suppliers’, but also on the work done by religions beyond the narrow religious sphere ascribed by secular modernity to religion, in supposedly secular spheres such as entertainment, politics, law, health and welfare and hence has implications for the relationship between politics and popular culture central to cultural studies.

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Herman, Jonathan R. "Religious studies and fake scholarship: An experimental approach to constructing theory". Teaching Theology & Religion 22, nr 4 (październik 2019): 293–94. http://dx.doi.org/10.1111/teth.12506.

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Bisri, Khasan, i Karwadi Karwadi. "INTERRELIGIOUS EDUCATION MODEL IN SENIOR HIGH SCHOOL (SMA) BOPKRI 1 YOGYAKARTA". Sunan Kalijaga International Journal on Islamic Educational Research 2, nr 1 (25.02.2019): 60–84. http://dx.doi.org/10.14421/skijier.2018.2018.21.04.

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Abstract: Religious education at all levels of institutions are generally still dwelled on the perspective of the internal circle, intended for the internal, and less responsive to social changes. In other words, religious education is still monoreligious, so that institutions and religious communities are often stuttered toward the diversity and changes. In fact, the monoreligious model does not accept other people who are different. It does not foster a sensitivity on how to think, how to live and the needs of others who are a different religion. Such a model of religious education raises a wide impact on the mindset and attitude of religious students, one of which could potentially give rise to attitudes of intolerance. Therefore, it is necessary the presence of a renewal model of religious education that allows students to more insightful open to differences and diversity of religions. This research aims to know the implementation of the interreligious model in religious education at Senior High School (Sekolah Menengah Atas-SMA) BOPKRI 1 Yogyakarta. Data are collected by using interview, observation, and documentation, and verified by triangulation. The findings are that interreligious model at SMA BOPKRI 1 Yogyakarta has been implemented only on grade XII, whereas at the grades X and XI, the Christian religious education is applied. According to Michael Grimmit, the implementation of religious education at grades X and XI can be categorized as “learning religion", whereas in grade XII It can be categorized as “learning from religion”. On the other hand, by using the theory of Jack Seymour and Tabita Kartika, the model religious education in grades X and XI can be included as “in the wall”, whereas, in grade XII, it can be categorized as “beyond the wall”. Tolerance and multiculturalism insight of students of SMA BOPKRI 1 Yogyakarta by applying the interreligious model is already up on the fifth level of the multicultural barometer popularized by Karuna Center for Peacebuilding i.e. on the level of respect, recognizes, and contributes to other groups, or can be categorized at the highest level, namely the award on the similarities and differences, as well as celebrate plurality.

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Horlacher, Rebekka. "Vocational and Liberal Education in Pestalozzi’s Educational Theory". Pedagogía y Saberes, nr 50 (26.12.2018): 109–20. http://dx.doi.org/10.17227/pys.num50-9504.

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Johann Heinrich Pestalozzi’s most popular catchphrase “head, heart, and hand” implies the concept of a holistic combination of all human capabilities as a well-balanced development of intellectual, religious-emotional and physical forces enabled by education. This paper aims to examine Pestalozzi’s notion of vocational and liberal education as a means to secure a sustained and decent life of a fully developed person. This meaning needs to be contextualized, in order to understand Pestalozzi’s concern about his educational theory being reduced to mere education of the poor. Pestalozzi’s attempts to combine vocational education with a psychological understanding of the human development can also be read as a strategy to bridge the gap which stands for the dominant divide within German (educational) tradition: a notion of utilitarian education versus the aesthetic concept of inward Bildung.

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Nasution, Hambali Alman, i Suyadi Suyadi. "Pembelajaran Pendidikan Agama Islam Humanistik dengan Pendekatan Active Learning di SDN Nugopuro Gowok". Jurnal Pendidikan Agama Islam 17, nr 1 (30.06.2020): 31–42. http://dx.doi.org/10.14421/jpai.2020.171-03.

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This study aims to find out how the application of the theory of humanistic learning in Islamic Religious Education learning, would like to know the results of Islamic religious education learning through the theory of humanistic flow with the method (active learning) in SDN Nugopuro Gowok. The type of research used in this study is descriptive qualitative method using data collection such as interviews, observation and documentation. Based on the results of the study that the application of the theory of humanistic learning (active learning) in PAI learning in SDN Nugopuro Gowok has been done quite well and has been going well by educating and guiding students to learn to use various methods or strategies actively. It was marked by positive responses and changes in behavior such as, interactive, learning motivation, strengthening memory and tolerance.

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Fox, Mark. "The Quest For Meaning: James Fowler, Faith Development Theory, and Adult Religious Education". Journal of Beliefs & Values 16, nr 2 (styczeń 1995): 27–29. http://dx.doi.org/10.1080/1361767950160206.

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Buchanan, Michael T., i Kath Engebretson. "The significance of theory in the implementation of curriculum change in religious education". British Journal of Religious Education 31, nr 2 (marzec 2009): 141–52. http://dx.doi.org/10.1080/01416200802661084.

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Newell, Ted. "A Review of “On Holy Ground: The Theory and Practice of Religious Education.”". Religious Education 110, nr 2 (15.03.2015): 235–38. http://dx.doi.org/10.1080/00344087.2015.1013911.

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Schenker, Dominik, i K. Helmut Reich. "Oser/Gmünder's Developmental Theory of Religious Judgement: Status and Outlook". Archive for the Psychology of Religion 25, nr 1 (styczeń 2003): 180–94. http://dx.doi.org/10.1163/157361203x00138.

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The first publication of “Stages of Religious Judgement” (RJ) dates back two decades (Oser, 1980). This, then, is an appropriate time to review major milestones reached since, and to attempt a look into the future. The reception of Oser's writings on psychology of religion and religious education in the English, French, and German literature was reported previously (Bucher & Reich, 1999). We assume here that RJ theory is familiar (Oser & Gmünder, [1984], 1991; updated summary in Oser & Reich, 1996). The present three parts are: A. Empirical studies, B. Cognitive development and religious stages, and C. Conclusions.

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Shapiro, Harvey. "Toward a Holistic Theory of Informal Jewish Education". Journal of Jewish Education 73, nr 2 (18.07.2007): 137–39. http://dx.doi.org/10.1080/15244110701426398.

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Vokey, Daniel. "Objectivity and Moral Judgement: Towards Agreement on a Moral Education Theory". Journal of Moral Education 19, nr 1 (styczeń 1990): 14–23. http://dx.doi.org/10.1080/0305724900190102.

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Tran, Khoa, i Tuyet Nguyen. "Preliminary Research on the Social Attitudes toward AI’s Involvement in Christian Education in Vietnam: Promoting AI Technology for Religious Education". Religions 12, nr 3 (19.03.2021): 208. http://dx.doi.org/10.3390/rel12030208.

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Artificial intelligence innovations, such as chatbots and specialized education suggestion tools, provide potential interactive and on-demand pedagogical engagement between non-Christians and Christians with Christianity. However, there is little empirical research on the readiness, acceptance, and adoption of religious education involvement of AI in a secular state such as Vietnam. This research addresses the literature gap by providing an entrepreneurial analysis and customer perspectives on the ideas of AI involvement in religious education. Specifically, the study explores whether the Vietnamese across different ages accept and have enough skills to adopt AI in Christian education innovation. The interview sample is 32 participants, selected based on their religious orientation (Christians and non-Christians) and age (Generation X, Generation Y, and Generation Z). Most respondents are open to AI application in religious education except for Church personnel. However, only Generation Z are fully prepared to adopt this innovation. Theoretically, the research customizes the Unified Theory of Acceptance and Use of Technology model into religious innovation context. Practically, this research acts as market research on the demand for AI’s religious innovation in Vietnam, an insight for future religious tech entrepreneurs.

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Sutriyanti, Ni Komang, i I. Made Dharmawan. "Implementation Of Hindu Religious Education Curriculum In Pasraman Rsi Markandeya Taro, Gianyar District". Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 4, nr 1 (30.05.2020): 1. http://dx.doi.org/10.25078/ijhsrs.v4i1.1189.

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<p>The purpose of this study is to find out (1) Implementation of Hindu Religious Education Curriculum in PasramanRsiMarkandya Taro, Gianyar Regency, (2) The constraints faced in the Implementation of Hindu Religious Education Curriculum in Pasraman Rsi Markandya Taro, Gianyar Regency and (3) Efforts that undertaken to overcome the obstacles encountered in the Implementation of the Hindu Religious Education Curriculum in Pasraman Rsi Markandya Taro, Gianyar Regency. The theories that used in this research to answer the problem formulation are modern management theory, constructivism theory and excitement theory. This research is descriptive research with qualitative approach which is related to the implementation of the Hindu religious education curriculum in Pasraman Rsi Markandya Taro. The techniques of data collection used are: observation, interviews, study of literature and documentation. The data analysis technique used in this research is descriptive qualitative techniques, the <em>Miles and Huberman</em> cycle analysis models. The results of the research showed that: First, the implementation of Hindu religious education in Pasraman Rsi Markandeya Taro, Gianyar District had not been running optimally and there were still a lot of constraints, so it was necessary to conduct evaluations and follow up actions as well as acceleration of the expansion of facilities and infrastructure. Second, the constraints faced are human resources, time allocation, funding and facilities and infrastructure. Third, the efforts were done to solve the constraints encountered, namely providing training to teachers, developing learning programs and utilizing effective learning resources.</p>

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Furst, Lyndon G. "Toward the Development of Theory". Journal of Research on Christian Education 12, nr 2 (wrzesień 2003): 97–99. http://dx.doi.org/10.1080/10656210309484947.

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