101 |
Present tendencies in the teaching of religion in the public schools of the United StatesStump, Lawrence Murphy, 1898- January 1946 (has links)
No description available.
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102 |
Spirituality in education : in search of a unifying themeBowering, Jacqueline Gail January 1995 (has links)
This thesis examines traditional and contemporary perspectives on the nature of spirituality. Its aim is to provide a basis for a programme or course on spirituality that would be relevant and meaningful for students in multicultural settings. The main theme unifying the diverse traditions and perspectives examined in the thesis relates to the interconnectivity of all life within the Universe. Other related themes include: the importance of living in the present, the unity between body, spirit, and earth, and the importance of contemplative solitude and silence.
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103 |
The importance of personal experience in religious education /Strain, Alexander. January 1999 (has links)
This study opens with an exploration of the philosophical theories of two recognized scholars in the field of religious education with a view to providing a basis or jumping-off-point from which to present what the author sees as a development of a more advanced and freeing procedure for the religious development of the young. / Thomas Groome proposes a Shared Praxis Approach to Christian religious education. He emphasizes the need for appropriation, by the student, of that which he calls the Christian Story. / Sam Keen's stance is then examined wherein he contends that the basic Christian Story might well be supplanted as a shaper of personal identity by a growing, developmental autobiography. / The third and closing section of the thesis allows the writer to expose a personal proposal towards a more effective approach to religious education for the young, and this for a lifetime. The new proposal focuses on an examination of each student's personal experience with that which we call God, experiences within the framework of the child's initial orientation and then, progressively taking into account other major religious orientations. (Abstract shortened by UMI.)
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104 |
Eksistensieteologie en godsdiensonderrig / Jan Hendrik van WykVan Wyk, Jan Hendrik January 1970 (has links)
1. The problem:
In order to be able to confront the modern child
with a meaningful and intelligible interpretation of
Holy Scripture, the teacher in religious education
munt have a sound knowledge of contemporary issues regarding Biblical interpretation, as well as of the situation of the modern child.
Uncertainty prevails in theology and radicalism
and nee-positivism have led some theologians to
announce the death of God. Characteristics of the
milieu of the modern child are absurdity, chaos,
secularism and horizontalism, loneliness, materialism
and industrialism tend to depersonalize modern man.
Relativism leads to a hyperdynamic and pluriform
culture. Prevailing philosophies (existentialism and
neo-positivism on one hand and nee-empiricism and nee-realism
on the other) determine and dominate contemporary thought.
This is the background against which children
have to receive religious education nowadays.
Contemporary tendencies confront teacher, parent and catechist with problems which demand an answer.
2. The origin of modern existentialist theology:
Modern existentialist theology has its origin in
the old Gnostics and the "Aufklarung", especially the
positivism of Lessing and the anti-metaphysical conclusions of Kant. The search for a concept of reality
developed into phenomenology, nee-positivism, neo-realism and secularism. Hegelian dialectics and existentialism with their anti-metaphysical tendencies and
anthropocentrism were the cradle of the "new" theology. Contributory factors are the emerging natural
and technical sciences, historical criticism, Barthianism, Bible criticism, pietism, nineteenth century modernism, contemporary problems of Biblical interpretation for modern man and the relative neglect by the
church of "secular" matters.
3. The nature of ecistentialist theology:
The Bible is regarded as mythological writing
that needs to be interpreted existentially in order to
be comprehensible to modern man. Jesus is conceived
of as a human model and not as Saviour. Radicalists
plead for the abandonment of religion by the church.
For them the church is an altruistic institution for
the advancement of human happiness and welfare in this
world. Love for one's fellowman is considered to be
the sole standard of morality.
4. The implications of existentialist theology for
religious education:
Recent years have seen the publication of some
text-books and educational articles on religious education, which reveal undeniable features of existentialist theology. In Chapter 4 of this thesis a few of
these books and articles are discussed as examples of
the influence on religious education of the "new" theology.
5. Critical evaluation of existentialist tendencies:
in theology and religious education.
Modern theology has many valuable contributions
to make to religious education, summoning us to responsicle faith in God, demanding a greater interest in
man and his world, giving Christ a central position in
religion, opening up new perspectives of the human element in Holy Scripture and disclosing the dangers of
a purely conventional religious attitude.
On the other hand, modern theology contains many
negative and dangerous elements. It is humanistic,
dualistic and superficial. Atheism is a direct
result of the abandonment of religion. Religion
disappears in love of one's fellow man and for Christology
and Pneumatology the "new" theologians substitute
anthropology. The authority of the Bible is denied
while the concrete is absolutized and; idolized. If
the church agreed to become merely a welfare organisation, it would lose the true message of the Gospel.
6. The correct understanding and interpretation of Holy Scripture:
Modern theology compels the teacher to ascertain
what the writers of the Bible were saying to the people
of their own day. Modern theology also requires the
teacher to declare the eternal truths contained in
Holy Scripture and to expound its character as the
Word of the living God for the present time. To aid
the teacher in interpreting the Bible intelligibly to
modern children, Chapter 6 of this thesis presents some
hermeneutic principles which take into account the socio-historical background as well as the purpose and
real meaning of the respective pericopes.
7. Other methodological and didactic guidelines for
an intelligible religious education for the present time:
Chapter 7 of this thesis presents methodological
and didactic guidelines for the teacher in religious
education, such as will help him to avoid the adverse
and will enable him to utilise the beneficial elements
in the new theological tendencies.
The author pleads for real Christian emphasis in
the teaching of all school subjects, for purposeful
religious education, for actuality and existential
experience of the Biblical subject matter for education
towards responsibility for stimulation of independent
thinking, for implementation of meaningful exercises,
for accentuation of perceptivity rather than objective
knowledge and memory, for involvement of the scholar in
the truths he is learning, for development of a proper
conception of the unity of Scripture, for understanding
of the child in his situation, for cogent proclamation
of the risen Christ (also to be seen in the lives of
his modern disciples) and for education in compassion
for one's suffering fellow man. / Proefskrif--PU vir CHO
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105 |
Die Gereformeerde Kerk en die onderwys in Suid-Afrika, 1859-1959 / Pieter Willem BingleBingle, Pieter Willem January 1959 (has links)
Proefskrif--PU vir CHO
|
106 |
Eksistensieteologie en godsdiensonderrig / Jan Hendrik van WykVan Wyk, Jan Hendrik January 1970 (has links)
1. The problem:
In order to be able to confront the modern child
with a meaningful and intelligible interpretation of
Holy Scripture, the teacher in religious education
munt have a sound knowledge of contemporary issues regarding Biblical interpretation, as well as of the situation of the modern child.
Uncertainty prevails in theology and radicalism
and nee-positivism have led some theologians to
announce the death of God. Characteristics of the
milieu of the modern child are absurdity, chaos,
secularism and horizontalism, loneliness, materialism
and industrialism tend to depersonalize modern man.
Relativism leads to a hyperdynamic and pluriform
culture. Prevailing philosophies (existentialism and
neo-positivism on one hand and nee-empiricism and nee-realism
on the other) determine and dominate contemporary thought.
This is the background against which children
have to receive religious education nowadays.
Contemporary tendencies confront teacher, parent and catechist with problems which demand an answer.
2. The origin of modern existentialist theology:
Modern existentialist theology has its origin in
the old Gnostics and the "Aufklarung", especially the
positivism of Lessing and the anti-metaphysical conclusions of Kant. The search for a concept of reality
developed into phenomenology, nee-positivism, neo-realism and secularism. Hegelian dialectics and existentialism with their anti-metaphysical tendencies and
anthropocentrism were the cradle of the "new" theology. Contributory factors are the emerging natural
and technical sciences, historical criticism, Barthianism, Bible criticism, pietism, nineteenth century modernism, contemporary problems of Biblical interpretation for modern man and the relative neglect by the
church of "secular" matters.
3. The nature of ecistentialist theology:
The Bible is regarded as mythological writing
that needs to be interpreted existentially in order to
be comprehensible to modern man. Jesus is conceived
of as a human model and not as Saviour. Radicalists
plead for the abandonment of religion by the church.
For them the church is an altruistic institution for
the advancement of human happiness and welfare in this
world. Love for one's fellowman is considered to be
the sole standard of morality.
4. The implications of existentialist theology for
religious education:
Recent years have seen the publication of some
text-books and educational articles on religious education, which reveal undeniable features of existentialist theology. In Chapter 4 of this thesis a few of
these books and articles are discussed as examples of
the influence on religious education of the "new" theology.
5. Critical evaluation of existentialist tendencies:
in theology and religious education.
Modern theology has many valuable contributions
to make to religious education, summoning us to responsicle faith in God, demanding a greater interest in
man and his world, giving Christ a central position in
religion, opening up new perspectives of the human element in Holy Scripture and disclosing the dangers of
a purely conventional religious attitude.
On the other hand, modern theology contains many
negative and dangerous elements. It is humanistic,
dualistic and superficial. Atheism is a direct
result of the abandonment of religion. Religion
disappears in love of one's fellow man and for Christology
and Pneumatology the "new" theologians substitute
anthropology. The authority of the Bible is denied
while the concrete is absolutized and; idolized. If
the church agreed to become merely a welfare organisation, it would lose the true message of the Gospel.
6. The correct understanding and interpretation of Holy Scripture:
Modern theology compels the teacher to ascertain
what the writers of the Bible were saying to the people
of their own day. Modern theology also requires the
teacher to declare the eternal truths contained in
Holy Scripture and to expound its character as the
Word of the living God for the present time. To aid
the teacher in interpreting the Bible intelligibly to
modern children, Chapter 6 of this thesis presents some
hermeneutic principles which take into account the socio-historical background as well as the purpose and
real meaning of the respective pericopes.
7. Other methodological and didactic guidelines for
an intelligible religious education for the present time:
Chapter 7 of this thesis presents methodological
and didactic guidelines for the teacher in religious
education, such as will help him to avoid the adverse
and will enable him to utilise the beneficial elements
in the new theological tendencies.
The author pleads for real Christian emphasis in
the teaching of all school subjects, for purposeful
religious education, for actuality and existential
experience of the Biblical subject matter for education
towards responsibility for stimulation of independent
thinking, for implementation of meaningful exercises,
for accentuation of perceptivity rather than objective
knowledge and memory, for involvement of the scholar in
the truths he is learning, for development of a proper
conception of the unity of Scripture, for understanding
of the child in his situation, for cogent proclamation
of the risen Christ (also to be seen in the lives of
his modern disciples) and for education in compassion
for one's suffering fellow man. / Proefskrif--PU vir CHO
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107 |
Christian values in education : schools in a plural societyMarfleet, Andrew Graham Richard January 1997 (has links)
No description available.
|
108 |
Passing on the faith : the implementation of parish-based catechesis in a Roman Catholic dioceseWilliamson, Catherine E. January 2000 (has links)
No description available.
|
109 |
Pre-service and in-service child care and education students using storytelling as a teaching method to understand Confucian values in kindergarten-aged children in Hong Kong :Lee, Lai Wan Maria. Unknown Date (has links)
This is a report of research that sets out to find the expressed views of child care and education students using storytelling as a teaching method to understand Confucian values in kindergarten-aged children in Hong Kong. / Thesis (PhD)--University of South Australia, 2008.
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110 |
Seeing invisibility : whiteness in religion educationKameniar, Barbara January 2005 (has links)
This study asks the question 'How does religion education racialise its subjects'. It examines discursive cultural practices, including pedagogical practices, through the lens of whiteness as a way of understanding how teaching and learning about a religious tradition other than white Christianity might act to reproduce white race dominance in secondary religious education curricula in the Australian context. The study draws on a number of key theoretical insights from the work of the French post structuralist Jacques Derrida including his critique of the metaphysics of presence, his reply in 'difference', and his general 'strategy' of deconstruction. The study argues that 'whiteness', as a racialised position of institutional power and privilege exists as an absent presence in religion education curricula and that its dominance and privilege is reproduced through its (regulated) invisibility. This argument is illustrated through an examination of some of the literature that informs the teaching and learning of religion education in schools, an examination of the history of public religion education in South Australia, and principally through an examination of the history of discursive cultural practices that occurred during the teaching of a unit of work on Buddhism under the SACE Stage 1 'Studies in Religion' Extended Subject Framework within four religion education classrooms in metropolitan Adelaide. The study is a multi-sited micro-ethnography in which some of the discursive cultural practices of white race dominance that circulate throughout broader white Australian society are examined across and within the specificities of four different religion education sites. A number of methodological considerations are involved in a study such as this. The problems of race identification between a researcher and participants, power differentials between a researcher and participants, particularly when many of those participants are school children, and the issue of representation is discussed. Written portraits of each of the class sites are given as a way of signalling the heterogeneity of the cultural field in which religion education occurs. A selection of narratives from teachers and students, and some of the storylines that circulated throughout each of the classrooms, is examined for the ways in which the invisibility of whiteness acts to limit and enable the ways in which teachers and students are able to engage with Buddhism and Buddhists as the object of their study. The study highlights that in spite of good intentions and good will, religion educators and students of religion are implicated in the maintenance of white race privilege through practices that are often re-articulations of a colonial past that continues to structure the world through strict binaries of opposition. The study argues that there is a need for religion educators to begin to 'see' the invisibility of whiteness in religion education. Following Miedema and Biesta I argue for the need for religion educators to ???take responsibility for an otherness that can never become fully present???, that can never be fully known and with whom dialogue can only ever be incomplete. I suggest that what is required for a more socially just religion education curriculum and more socially just religion practices is a willingness on the part of religion educators to open ourselves to the ???unforeseeable in-coming of the other??? (Miedema & Biesta). / Thesis (PhDEducation)--University of South Australia, 2005
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