Добірка наукової літератури з теми "New beacon series in religious education"

AbstractToday, a series of new initiatives are appearing within the established churches, many of them directed towards families with young children. The research presented in this article examines one specific new activity, “Babysalmesang” – baby hymn singing – within the Evangelical Lutheran Church in Denmark. This study rests firmly on the results of a national study and provides a qualitative perspective on what takes place in babysalmesang from the perspective of ritual education. The analysis of the data showed that babysalmesang is a ritualized activity that, at the same time, teaches about a ritual: baptism.

In this article the authors present results from research that tested well-established assumptions and explored longstanding dissatisfactions concerning questions about the relationship between moral development and religious development. Relying upon classical constructs derived from the work of Lawrence Kohlberg, Fritz Oser, and certain of their colleagues, the authors translated, revalidated, and employed a measure developed by John Gibbs for the measurement of moral judgment, and developed, validated, and employed a new measure of religious judgment for the purpose of comparing moral judgment and religious judgment levels in a population of French-speaking Belgian adolescents and young adults. Their findings introduce the beginning of a large-scale empirical effort in the testing of claims central to the literature of developmental psychology and the practice of developmental education where moral and religious judgment are concerned. The results of their research also raise a series of interesting questions about conflict and convergence in moral and religious development. Readers are invited to regard these findings both as a source of reinvigoration for the constructivist case about the relatedness of moral and religious development, and as an opportunity to enquire collaboratively into a series of perplexing questions which arise therein.

As the literature on the philosophical and theological aspects of religious pluralism concerning Islamic education is indeed scarce and sporadic, this article discusses the complexity of religious pluralism in the Quranic discourse, while highlighting the tension between inclusive and exclusive interpretations. In doing so, the article reflects on the notion of religious pluralism, arguing that this notion should not be approached as a truth to be verified, but as a hypothesis to be tested. Additionally, the article presents various educational implications as to how to encourage religious pluralism in Islamic education. Specifically, I will advocate for a new type of education: education for religion.

The analyses conducted in this paper aimed at presenting the standard for the marriage and family, which is created in Polish TV series, and subsequently noting the pastoral challenges arising from them. The quantitative analysis method was applied to stress the issues presented in the TV series. The moral issues dealt with in the series and their popularity in various social groups in Poland were the criteria for choosing the TV series. The qualitative analysis has shown that Polish TV series promotes alternative forms of marriage and family life. They are very different from the Catholic model of marriage and family. This provided grounds for the conclusions. It was observed that the Church is obliged to take up new pastoral challenges as a result of the TV series’ impact of Poles’ views and beliefs. Preparing young people to the sacrament of marriage and education for life in the family should be a priority. The Church should become involved in creating TV series which promote the Christian model of the marriage and family.

For humanitarians, the latest century was a period of active search for new methodological approaches. New informational technologies have expanded the capabilities of the human body; they have become “prostheses” expanding the perspectives of scholarly research. And it applies not only to data processing methods, but to the search for necessary research information as well. Thanks to digitized archives and research publications, which are located in virtual libraries, knowledge is coming into the infosphere. The concept of “infosphere”, that complemented a series of other “spheres”, such as “bibliosphere”, “noosphere”, etc, was introduced into the modern research vocabulary by Luciano Floridi. In the 1990-s, he stated that the emergence of new information systems means the onset of “the fourth revolution” and shaping the infosphere. But, in fact, the infosphere and the “virtual world” existed earlier; they appeared along with book collections. In this sense, we may talk about the infosphere in the context of the nineteenth century and even earlier epochs. The article sets issues of the reconstruction of the infosphere of the Orthodox educational institutions of the Russian Empire. The sources for such research include descriptions of book collections of seminaries and theological academies, the periodicals of those educational institutions, memories of teachers and students, and so on. The basis for the study of the infosphere of the Orthodox educational institutions is built on the numerous research works on the process of teaching in theological educational institutions, and on the history of their book collections. It is acceptable to talk about the infosphere of the Orthodox educational institutions of the Russian Empire in relation to virtual collections that are actively created in the Internet.

The article presents an ecumenical education in the light of new core curricula for the religion education at schools and kindergartens. These documents were accepted and approved in 2018 and will take effect on the 1st of September of 2020. Currently one can see ongoing work on new series of workbooks. The aim was to notice and detect, whether or not, new documents and propositions within can inspire catechists and teachers to explore and become familiar with an ecumenical education. Goals and contents of the new Core curriculum of the religious education for the Catholic Church in Poland of 2018 for kindergartens and schools were carefully analysed, described and presented. It was done with the focus on ecumenical education. It was observed that the very idea of the ecumenism was treated lightly in aforementioned documents. The authors addressed this idea rarely and sparsely. Clear and concrete description of main foundations of the ecumenical formation were also not observed. The authors of analysed documents don’t put any stock in forming attitudes such as attitude of dialog, openness or respect, or so it seems. According to them, the main focus of religious education should be on history of the Church and general concepts and usual terms (i.e. divisions within the Church, attempts to undertake a dialog, etc.). All of these can create particular challenges and difficulties for those who work on new workbooks to include ecumenical education in its fullness.

Rabbi Yitshak Hutner (1906–1980) was a remarkable scholar, an enigmatic religious intellectual and a charismatic teacher. Drawing upon his public discourses and his written letters, I argue that Hutner’s vocabulary—which remained rooted almost entirely in the vocabulary of traditional Talmudism—afforded him a ready garment in which to clothe a syncretic educational theory, which combines Hasidic approaches to spiritual instruction and remakes the traditions of Lithuanian piety and study for his new American audience. The present study interrogates a series of key themes that appear in Hutner’s teachings, all of which pertain to issues of pedagogy and the construction of religious education. The essay advances a historical argument by examining the works of an important and influential modern Jewish thinker, but it is also driven by a constructive question: What does Hutner’s vision of Jewish religious teaching and learning have to contribute to today’s Jewish education, and to the broader world of higher education in North America in particular?

Abstract The policies of the Greek state vis-à-vis Greek citizens residing abroad are better developed in some areas (pension, cultural/education policy), but very embryonic in others (social protection, family-related benefits). The institutions representing and aggregating the interests of the Greek diaspora, such as the General Secretariat for Greeks Abroad and the World Council of Hellenes abroad of the Ministry of Foreign Affairs, reflect earlier periods of Greek migration during the post-war period, but meet less adequately the needs of recent migrants, especially following the post-2010 Greek economic crisis. At the same time, political parties continue to play an active role in the relationship between diaspora and the homeland. The policies of the Greek state, especially when exercised informally or with regard to cultural and educational programs, are also characterized by an emphasis on blood, language and religious ties, and are offshoots of a long-standing history of migration to Western Europe, North America and Australia. Possible developments, such as the long-overdue implementation of the right to vote from abroad, an official registrar for Greek citizens residing abroad, new programs of social protection in Greece and new economic incentives for return might change the diaspora policies of the Greek state in the next decades.

This chapter explores the meaning of fugitive slave freedom in Canada West during the antebellum and Civil War era by examining the legal framework relating to slavery and race that emerged in what is now modern-day Ontario. Changes in statutory law, jurisprudence, and British free soil diplomacy will be addressed, revealing the evolution of Canada West as a safe haven from which few fugitive slaves were taken by slave catchers or state-sanctioned extradition. The chapter discusses what freedom on the ground meant for early black Canadians in terms of political rights, access to courts, education, landownership, employment, religious worship, participation in the militia, and the enjoyment of public places and services. Particular attention is given to the agency exercised by fugitive slave refugees and other black Canadians in shaping their own freedom and building new lives for themselves and their children, in sustaining Canada West as a beacon of freedom for others still enslaved in the American South, and in combatting race prejudice, which at times differed little from that prevailing south of the border.

Abstract In his overview of Gravissimum educationis, Bishop Johannes Pohlschneider argued that the declaration demonstrated both continuity and progress in relation to earlier Church teaching on the role of religious education within the Church and civil society. In a later review of the declaration, Ulrich Gunzer asserted that ‘‘Gravissimum educationis is an important step between the rather dark, apodictic-sounding encyclical on education by Pius XI in 1929 and the two communications by the Apostolic See in 1977 and 1982.’’ Despite the implicit critique of the earlier encyclical, Gunzer is certainly correct in arguing that the council’s declaration drew upon Pius XI’s 1929 encyclical, Divini Illius Magistri. The declaration presupposed, Gunzer maintained, a fundamental continuity with a long series of papal affirmations of the Church’s commitment to the religious education of the young. He asserted that it was equally insistent in its condemnations (which extended throughout the nineteenth and twentieth centuries) of tendencies toward a state monopoly in education, the violation of parents’ primary rights in their children’s education, and the Church’s central role not only in the moral and religious education of the young but also in their wider educational formation for life in the world and their preparation for the next. There is, nonetheless, a good deal that is new in Gravissimum educationis, much of which reflects a rather more optimistic anthropology and a positive evaluation of emerging technology that marks the council’s reflections as a whole.

Abstract In a series of memoirs, Mexican American author Richard Rodriguez performs the evolution of a self—his. It is an exercise prevalent in contemporary feminist, gay, and trans autobiographical writing. His first and most notable memoir, Hunger of Memory, is aptly subtitled The Education of Richard Rodriguez. It is a Bildungsroman in which a “scholarship boy” climbs out of his parents’ cultural orbit, achieves status as a public intellectual, and learns something painful about himself. Although a cradle-Catholic, Rodriguez’s journey is toward a new understanding of himself and his church. It is a spiritual memoir he writes because, unlike many evolutionary memoirists, he retains his home in the Catholic church. Indeed, he finds in the church (and nowhere else) a meeting place for the language of “home” (in which he was nurtured) and the public, liturgical language that befits his new role in American letters. His personal evolution continues in Darling, a lyrical celebration of his gay life and the religious women whose acceptance makes it possible.

The Australian Catholic University (ACU National at www.acu.edu.au) is a public university funded by the Australian Government. There are six campuses across the country, located in Brisbane, Queensland; North Sydney, New South Wales; Strathfield, New South Wales; Canberra, Australian Capital Territory (ACT); Ballarat, Victoria; and Melbourne, Victoria. The university serves a total of approximately 27,000 students, including both full- and part-time students, and those enrolled in undergraduate and postgraduate studies. Through fostering and advancing knowledge in education, health, commerce, the humanities, science and technology, and the creative arts, ACU National seeks to make specific and targeted contributions to its local, national, and international communities. The university explicitly engages the social, ethical, and religious dimensions of the questions it faces in teaching, research, and service. In its endeavors, it is guided by a fundamental concern for social justice, equity, and inclusivity. The university is open to all, irrespective of religious belief or background. ACU National opened its doors in 1991 following the amalgamation of four Catholic tertiary institutions in eastern Australia. The institutions that merged to form the university had their origins in the mid-17th century when religious orders and institutes became involved in the preparation of teachers for Catholic schools and, later, nurses for Catholic hospitals. As a result of a series of amalgamations, relocations, transfers of responsibilities, and diocesan initiatives, more than twenty historical entities have contributed to the creation of ACU National. Today, ACU National operates within a rapidly changing educational and industrial context. Student numbers are increasing, areas of teaching and learning have changed and expanded, e-learning plays an important role, and there is greater emphasis on research. In its 2005–2009 Strategic Plan, the university commits to the adoption of quality teaching, an internationalized curriculum, as well as the cultivation of generic skills in students, to meet the challenges of the dynamic university and information environment (ACU National, 2008). The Graduate Diploma of Education (Secondary) Program at ACU Canberra Situated in Australia’s capital city, the Canberra campus is one of the smallest campuses of ACU National, where there are approximately 800 undergraduate and 200 postgraduate students studying to be primary or secondary school teachers through the School of Education (ACT). Other programs offered at this campus include nursing, theology, social work, arts, and religious education. A new model of pre-service secondary teacher education commenced with the introduction of the Graduate Diploma of Education (Secondary) program at this campus in 2005. It marked an innovative collaboration between the university and a cohort of experienced secondary school teachers in the ACT and its surrounding region. This partnership was forged to allow student teachers undertaking the program to be inducted into the teaching profession with the cooperation of leading practitioners from schools in and around the ACT. In the preparation of novices for the teaching profession, an enduring challenge is to create learning experiences capable of transforming practice, and to instill in the novices an array of professional skills, attributes, and competencies (Putnam & Borko, 2000). Another dimension of the beginning teacher experience is the need to bridge theory and practice, and to apply pedagogical content knowledge in real-life classroom practice. During the one-year Graduate Diploma program, the student teachers undertake two four-week block practicum placements, during which they have the opportunity to observe exemplary lessons, as well as to commence teaching. The goals of the practicum include improving participants’ access to innovative pedagogy and educational theory, helping them situate their own prior knowledge regarding pedagogy, and assisting them in reflecting on and evaluating their own practice. Each student teacher is paired with a more experienced teacher based at the school where he/she is placed, who serves as a supervisor and mentor. In 2007, a new dimension to the teaching practicum was added to facilitate online peer mentoring among the pre-service teachers at the Canberra campus of ACU National, and provide them with opportunities to reflect on teaching prior to entering full-time employment at a school. The creation of an online community to facilitate this mentorship and professional development process forms the context for the present case study. While on their practicum, students used social software in the form of collaborative web logging (blogging) and threaded voice discussion tools that were integrated into the university’s course management system (CMS), to share and reflect on their experiences, identify critical incidents, and invite comment on their responses and reactions from peers.

“University A” is a small, private liberal arts school with a religious affiliation. Located in a large city, it draws locally and from its particular religious group. With an enrollment under 3,000, it carries a Carnegie Classification of Baccalaureate II and has its own board of trustees. The school has pushed the use of new technology in instruction. For instance, it was one of the first schools in its area to install a fiber optic network across campus. Programs such as business feature the active use of technology to enhance learning. For example, in an international business course, students develop links with fellow students in other countries. However, University A differs from other schools that have embraced new information and communication technology; it has rejected some uses as not appropriate to the mission of the school. For instance, University A will not use videoconferencing to send instruction to remote sites. Why? School leaders feel that a significant part of a student’s experience at University A comes from faculty providing role models, and that role modeling cannot be done through a television monitor. “University B” is a regional public university located in a small town in a heavily rural portion of its state. The nearest small city is an hour’s drive away, and it draws students regionally, mostly from nearby counties. With an enrollment under 10,000, the school carries a Carnegie Classification of Master’s I. For years, University B has used its Continuing Education program in aggressively serving the region, beginning with such means as “circuit rider” faculty who traveled to remote sites to teach classes and broadcast television instruction through local public television. The school has continued its aggressive outreach with new technology. In the 1990s, University B quickly moved into videoconferencing (compressed video) to phase out at least some of the circuit rider faculty. At the same time, the school has expanded the off-campus sites to which it sends instruction. Lastly, University B has augmented its MBA program by bringing in a health care administration concentration from another university via videoconferencing, and it has been considering the future servicing of majors in declining programs such as geography by outsourcing instruction. Officers at the two universities described above were among those at several schools who participated in a series of case studies (Rayburn, 1997). The two schools use distance learning technology (DLT) in very different ways, but they do share at least one common trait: they have clear pictures of how to use available technology. Put another way, they have identifiable strategies for using technology that conform to the missions of the schools. The point of this chapter is to identify and describe strategies for using distance learning technology (DLT) at higher education institutions. Research suggests three major strategies, the “Guest Lecturer” strategy, the “Automated Correspondence Course” strategy, and the “Large Lecture Hall” strategy. All three strategies have antecedents in the recent history of higher education, and each has its own implications for the future. The next section looks at literature and field research on the strategic use of DLT.

Abstract “Blasting at the Rock of Ages” In May 1909 Cosmopolitan magazine published the first in an announced three-part series on what was being taught at American colleges. The sensationally written articles paid secondary attention to controversial economic views, but the revolution in religion was the major theme. The first of the essays, “Blasting at the Rock of Ages,” immediately created a stir in pulpits around the country. The editors, sensing that they had hit on something, extended the series for two additional months, devoting the last two essays entirely to religious questions. The author, Harold Boice, followed the typical muckraking conventions. After visiting a number of campuses, sitting in on classes, and interviewing professors, he adopted an attitude of consternation in disclosing his discoveries. The editors, borrowing a number of Bolce’s phrases, summarized both the content and the breathless tone of the message: Those who are in not in close touch with the great colleges of the country, will be astonished to learn the creeds being foisted by the faculties of our great universities. In hundreds of class-rooms it is being taught daily that the decalogue is no more sacred than a syllabus; that the home as an institution is doomed; that there are no absolute evils; that immorality is simply an act in contravention of society’s accepted standards; that democracy is a failure and the Declaration of Independence only spectacular rhetoric; that the change from one religion to another is like getting a new hat; that moral precepts are passing shibboleths; that conceptions of right and wrong are as unstable as styles of dress; . . . and that there can be and are holier alliances without the marriage bond than within it. Despite the hyperbole, Boice correctly identified the direction in which higher education was heading and the revolution that already had taken place regarding traditional Christianity. He acknowledged that by no means all professors agreed with the most progressive views; but he quoted many of the best known and most influential academics throughout the country-William James, Josiah Royce, George Howison, William Graham Sumner, Edward Ross, Albion Small, Shailer Mathews, Andrew