It is generally recognized by scholars familiar with Twentieth Century American religious thought that Walter Rauschenbusch was a significant and creative thinker whose writings on church and society constitute one of America's most influential theological developments. However, given the fact that his life and theological writings emerged from the late nineteenth and early twentieth centuries and in awareness of the charges leveled at Rauschenbusch and Liberal Protestantism by the Christian Realism School it is fair to ask what is alive and what is dead in Rauschenbusch's theology. Does he have relevance for our time? Has his work molded the present climate more than most of us know? If so, how and through whom? / This dissertation defends the thesis that Rauschenbusch does indeed provide a theological model that is adequate for our present situation. It also argues that Rauschenbusch has been an even more significant thinker in American Social Theology than we have previously suspected, and his thinking in regard to social justice continues to shape the American consciousness through another generation of interpreters. / To investigate the thesis this dissertation examines the social ethics and theology of Walter Rauschenbusch as it is enunciated in the thinking of Reinhold Niebuhr and Martin Luther King, Jr., because these two men confess to being influenced by Rauschenbusch. This dissertation advances the argument on the relationship between Niebuhr and Rauschenbusch by specifically, though not exclusively, examining Niebuhr's magnum opus Nature and Destiny of Man, all the while noting that there are differences as well as similarities between the two men. In its investigation of the relationship between Martin Luther King, Jr. and Walter Rauschenbusch the dissertation pays specific attention to his social ethic of nonviolence and his theological understanding of sin, salvation and eschatology. Throughout the investigation of their relationship to Rauschenbusch one question remains central: what (in their understanding) is the possibility of bringing the Kingdom of God to Earth in accordance with Rauschenbusch's beliefs regarding the Kingdom of God. / This dissertation concludes that all three men share in a passion for social justice, but Niebuhr and King appeal to Rauschenbusch's theology and to his passion as an inspiration for their own. It is argued that Niebuhr was a highly individualistic thinker who developed new roads not pursued by Rauschenbusch in his search for social justice and that while he was profoundly influenced by Rauschenbusch, Niebuhr must be seen as standing alongside the Rauschenbuschian tradition rather than in it. In its conclusions regarding the relationship between King and Rauschenbusch this dissertation holds that King's thinking is quite derivative of Rauschenbusch's social ethic and theology. This dissertation also concludes that Rauschenbusch's theology continues to provide an adequate social model for our present situation and supports that conclusion by limited examination of areas of possible influence. / Source: Dissertation Abstracts International, Volume: 41-11, Section: A, page: 4669. / Thesis (Ph.D.)--The Florida State University, 1980.

Source: Dissertation Abstracts International, Volume: 33-09, Section: A, page: 4963. / Thesis (Ph.D.)--The Florida State University, 1972.

2008 saw the implementation of a new Ethics and Religious Culture program in Québec classrooms. This program replaces the former religious and moral instruction courses and has the potential for being ground-breaking and transformative. In order to teach this program teachers are required to adopt a professional stance of objectivity and impartiality. Although a beginning exploration, this thesis demonstrates that cultural norms of Whiteness are impeding the successful implementation of the new ERC program. The majority of pre-service teachers are white, Christian and female who are unaware of privilege and who enter teaching with the objective to civilizing their students. Observations of and discussions with both pre-service and classroom teachers indicate a dialogue has begun and that more self-examination and critical reflection is necessary before this program can experience success. / En 2008, dans les écoles du Québec, on a mis en œuvre un nouveau programme d'éthique et de culture religieuse. Ce programme vient remplacer les anciens cours d'instruction religieuse et morale et pourrait être innovateur et transformateur. Il est requis que les enseignants qui enseigneront ce cours adoptent une attitude d'objectivité et d'impartialité.Bien que cette thèse ne soit qu'un début d'exploration, elle prouve que les normes culturelles de la blancheur nuisent au succès de la mise en œuvre du nouveau programme ÉCR. La plupart des professeurs qui ont l'intention d'enseigner le cours sont caucasiennes, chrétiennes et des femmes, qui ne sont pas conscientes des privilèges et se lancent dans l'enseignement dans le but de civiliser leurs élèves.L'observation des enseignants et enseignantes avant qu'ils ne commencent leur carrière et en cours de route, ainsi que les discussions avec eux et elles, indiquent qu'un dialogue a été amorcé et que plus de prise de conscience de soi et de réflexion critique seront nécessaires avant que ce programme ne puisse réussir.

<p> Sunday School is of the primary educational setting within the Protestant Christian church for teaching the faith and scriptural stories to children. Traditionally, the Sunday School classroom has utilized a schooling method curriculum that focuses on the logical and linguistic intelligences and seeks to impart scriptural knowledge through a story, an activity, and a craft or game. This study compares this traditional schooling method with that of a multiple intelligences triggered curriculum, especially the spiritual intelligence, curriculum for student engagement with the scriptural story. This study examines these two different curriculums within the fourth grade Sunday School classroom. Six classes were involved in the study; three participated in the traditional curriculum while three participated in the multiple intelligences triggered curriculum. Both curriculums reflected the same scriptural stories, which were taught over a six-week period of time. Following the six-week study, each class participated as a focus group to discuss the learners' experience during the study as well as their understandings of the scriptural stories. After the focus group, one student from each group was selected randomly to participate in an individual interview. Data from this study reflects the student engagement with the scriptural stories as well as the students' excitement about the activities within the curriculum. Activities and tasks within the curriculums illustrate the triggers for the multiple intelligences, especially the spiritual intelligence. Conclusions from the data illustrate that the multiple intelligence triggers, especially the spiritual intelligence triggers, provide for greater student understandings of the scriptural stories. </p>

In 2008, a new course entitled Ethics and Religious Culture was introduced in Quebec for students from first grade to secondary five, with the exception of secondary three students. The implementation of the course was controversial and many parents and private schools were vocal about their dissatisfaction with the new course. A certain number of teachers were also dissatisfied with the arrival of the new course. The following study focuses on the perceptions of elementary school teachers on the new Ethics and Religious Culture course. Unlike secondary school teachers who teach the course, elementary school teachers have limited training on the subject. Interviews and a focus group discussion were conducted with seventeen participants from March 2012 to June 2012. The results show that while the majority of participants agree with the course's objectives, the training offered for the course was seemingly insufficient since many participants question their level of knowledge on the subject or their ability to properly evaluate their students. / En 2008, un nouveau cours nommé Éthique et culture religieuse fut introduit au Québec pour les élèves de la première année jusqu'au cinquième secondaire, à l'exception des élèves du troisième secondaire. L'implantation du nouveau cours s'est fait dans la controverse et de nombreux parents et établissements scolaires privés firent connaître leur mécontentement par rapport au nouveau cours. Un certain nombre d'enseignants étaient également insatisfaits de l'arrivée de ce nouveau cours.L'étude présentée vise à mieux comprendre la perception des enseignants des écoles primaires par rapport au nouveau cours d'Éthique et culture religieuse. Contrairement aux enseignants spécialistes des écoles secondaires, les enseignants de l'école primaire ont une formation limitée sur le sujet. Des entrevues ainsi qu'une discussion de groupe furent conduite avec dix-sept participants entre mars 2012 et juin 2012. Les résultats démontrent que bien que la majorité des participants supportent les objectifs du cours, les formations offertes pour enseigner le cours étaient vraisemblablement insuffisantes puisque plusieurs participants doutent de leur niveau de connaissance sur le sujet ou de leur capacité à évaluer adéquatement leurs élèves.

This thesis explores the relationship between S. N. Goenka's technique of Vipassana meditation, an approach inspired by the Buddha designed for the liberation of human suffering, and constructive social engagement. The first chapter introduces the general field of Theravada Buddhist meditation practices to demonstrate how Goenka's approach conforms to and differs from traditional Theravada meditation. The second chapter provides an overview of Goenka's reformist movement, while the third chapter investigates his methods of dissemination and the supporting theories behind them in light of traditional Pali canonical sources. The final chapter examines the notion that social reparation depends on the alleviation of individual afllictive mental states. This claim is analysed through reports concerning the therapeutic effects of Vipassana on the practitioner, and through case-studies regarding the integration of the technique into the curriculums of various social institutions in the fields of health, corrections, and education.

Thesis (D.Ed.)--Capella University, 2006. / (UnM)AAI3206375. Adviser: Daniel Bruch. Source: Dissertation Abstracts International, Volume: 67-01, Section: A, page: 0133.

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