Thesis (J.C.L.)--Catholic University of America, 2003. / Includes bibliographical references (leaves 56-73).

Thesis (J.C.L.)--Catholic University of America, 2003. / Includes bibliographical references (leaves 56-73).

This study deals with the principles and practice of Christian Education in the Churches of England and Scotland from the viewpoints of theological understanding, educational theory, and practical experimentation. Because of the immense changes in educational theory in the period, as a result of dynamics affecting the whole European situation, the study begins with a broad overview of the theoretical revolution affecting the whole movement within the Churches. The study quickly gave convincing evidence that, although some of the major developments emerged within individual denominational frameworks, the impact of developing theory and practice was felt ecumenically, from the very beginning of the period. The major records and publications of the separate denominations were examined, and, deliberately, a general survey was decided on, because of the commonality of the developments, although special consideration was given in the second chapter to the National Churches, because of their special significance in the religious life of the country. The study preceded to isolate and consider in depth the most significant developments of the period, firstly, in order of their appearance, in the principles of grading and the practice of organisation, in chapters three and four. It was then necessary to deal very specifically with the most radical development of the period, educationally, by considering the centrality given to the child, as a result of continuing child study, and the attempt to recognise the child's development as central in the educational ministry of the Church, through Christian education suitably devised and designed. Chapter five deals with this development. Alongside the fresh understanding of the child was the conflict over the role of the Bible. From the perspective of contemporary theological insight, the Bible was considered, its educational value examined by reference to the main contributors to the development of Christian education, with special attention being paid to the relationship of the Bible to curricular developments. This completed the examination of the central issues affecting Christian education in the Churches, in chapter six. The following chapter had to consider the effects of all this development on the approach to teaching, and a careful study was made of the major methodologies in vogue during the period. The persistent decline in the numbers involved in Church-based Christian education, which was evident from the beginning, was tackled seriously in the development of Family Church, a concept the study took very seriously, and evaluated carefully. Another dynamic became increasingly important in the attempt to understand the total picture, namely, the place, and often the non-place, of adult education. This was examined, and is evaluated in chapter nine. A final factor of great importance to the period was the matter of the selection, training and use of the Christian teacher, and chapter ten evaluates some of the basic attitudes and approaches to these issues. The conclusion summarises the main factors at work in the period, and the effect of the entire study is to make a fresh contribution to the understanding of Christian education as it was understood and practised in the Churches of England and Scotland.

This study is an investigation into the British Muslim communities in Bradford, to identify which types of problems might threaten their Islamic identity and suggest possible solutions to assist those people to maintain their identity. The main aim of this study was to identify whether the educational setting in the school, mosque, home and society can challenge the Islamic identity and whether those factors could play a vital role in preserving such identity. To achieve these aims, two phases of research have been conducted. First, documentary evidence has been collected to see the background to the problem. Second, an empirical study has been carried out to ascertain the views of 160 Muslim pupils and 149 Muslim parents in Bradford. The empirical study was in two parts. The main study was in Bradford. This main survey was preceded by two preliminary -field studies, one carried out in Mirpur, which is the place of origin of a large number of Muslim parents in Bradford, and the second in Bradford. Three types of interviews were carried out with different groups of people to obtain information that can help in investigating the factors which underlie the sense of threat to identity. The documentary study, the exploratory interviews and findings from a questionnaire survey led to identification of four lists of requirements covering the four fields: school, mosque, home and society. The main findings reflected that British Muslims face challenges to their Islamic identity in all the fields mentioned above. Problems stem from both groups, Muslim and non Muslim. They also reflect a cultural gap between Muslim youths and their parents and between Muslims and non Muslims. Education could play a very important role to fill this gap.

Project (M.R.E.)--Perkins School of Theology, Southern Methodist University, 1968. / Includes bibliographical references (leaves 66-68).

Project (M.R.E.)--Perkins School of Theology, Southern Methodist University, 1968. / Includes bibliographical references (leaves 66-68).

Syftet med detta examensarbete är att skapa större förståelse för de didaktiska metoder lärare använder för att forma en i deras mening icke-konfessionell, neutral och objektiv religionsundervisning. Materialet har varit skriftliga intervjuer med nio lärare, dessa intervjuer har undersökts utifrån tidigare forskning och teorier. De valda teorierna och tidigare studier har jag ansett behandla viktiga frågor såsom medborgarbildning då det är en del av skolans värdegrund och fungerar som en utgångspunkt i frågan om en objektiv och neutral undervisning.  Syftet med intervjufrågorna är att få reda på hur lärare tolkar och värderar styrdokumentens innehåll, samt hur det implementeras genom deras ämnesdidaktiska och pedagogiska förmåga. Att utgå från vissa lärares reflektioner kring en objektiv och neutral undervisning ger givetvis inte en helhetsbild av hur alla lärare arbetar, men det kan ge oss en uppfattning av hur den beprövade erfarenheten kan se ut. Som teoretisk utgångspunkt har jag funnit Johan Sandahls (2019) avhandling som intressant och relevant. I sin avhandling använder Sandahl Biestas tre dimensioner (subjektifikation, kvalifikation, socialisation), dessa tre dimensionerna kan beskrivas genom att säga att subjektifikation innebär de bestämda mål och förmågor som elever skall uppnå, socialisation innebär det ämnet bidrar med för att utveckla demokratiska värderingar och sist kvalifikation som innebär de förmågor och kunskaper som elever erövrar från undervisningen.  Resultatet visar att lärares tolkningar av icke-konfessionellt förhållningssätt skiljer sig mycket åt. Genom den här undersökningen kunde jag konstatera att lärare förknippade ateism med ett objektivt lärande,  även Kittelmann Flensner skriver i sin artikel att det har funnits tydliga spår av ateismen i den svenska religionsundervisningen. Detta är enligt Kittelmann Flensner problematiskt eftersom ateismen inte är ett neutralt perspektiv på religionskunskap. En lärare beskriver icke-konfessionellt förhållningssätt genom att säga att det är ett ateistiskt perspektiv, medan en annan beskriver det som ett utifrån-inifrån perspektiv på kristendom, detta har diskuterats i den här undersökningen och resultatet visade att det bör finnas en gemensam beskrivning av hur en icke-konfessionell undervisning skall formas. Beskrivningen i läroplanen om kristen tradition samtidigt som undervisningen skall vara opartiskt skapar stor skillnader på lärares tolkningssätt av läroplanen. För att utbildningen skall skapa ömsesidig respekt och förståelse bland och inom religioner och livsåskådningar krävs det att styrdokument styrs av ett mångkulturellt/globalt förhållningssätt (Aldrin, 2012 s.150) detta beskriver även Bates (2005) som en grund för att rädda samhället från de globala marknadernas negativa inflytande (Bates, 2005 s.98). För att ingen undervisning är möjlig utan pedagogik har denna undersökning diskuterat fler pedagogiska arbetssätt som kan vara mer eller mindre effektiva för en icke-konfessionell undervisning. Syftet med min undersökning är att den ska bidra med att skapa nya sätt för lärare att kunna värdera information kring objektiv, neutral och icke-konfessionell religionsundervisning, utveckla lärares didaktiska kunskaper, samtt arbeta förebyggande för en icke-konfessionell undervisning.

The aim of this study is to analyze how two different education books produce christianity and islam. The analyzed books is from 2003 and 2008 and the books are adapted for the last years of primary school. The meaning and translation of words is often a problem and can get the reader wrong understaning of the religion. The analyze include the perspective of this meaning and how the sacred things are described in each religion. The textanalyze is made with different criterias; the context, the pre- understanding and if the text is objectiv is some of the most important. The language is important too. Both books are produced in the occidental context which can be a problem when to describe islam. The religion is not the same here and preconcenptions can occure. When to put islam in an occidential context and describe it will not get an objecive describtion. Both books are focused on information and will get the reader as much data as posible.

The aim of this study is to investigate how a multicultural society can be reflected in the religious education. This essay will compare how teachers in grade 3 reflects about their religious education in relation to the society’s cultural diversity and it will also analyze how the teachers’ pupils think about religion. I have used the following questions: Do the teachers believe that the cultural diversity affects their religious education and if so, how and in what way? How do the teachers describe teaching religion in relation to the multicultural society? What are the pupils’ perceptions of religion in a context of cultural diversity? The investigation is based on qualitative semi-structured interviews with four different teachers and a questionnaire study with 62 pupils that generates both quantitative and qualitative data. The theoretical approach of the study is grounded on different definitions of religion and on a theory called frame factor theory which was produced by Urban Dahllöf. The result of the study shows that the teachers believe that it is important to adapt their religious education to the cultural diversity. When comparing the teachers’ descriptions about their religious education it shows that all of the teachers describe factors that can influence their teaching of religion in a multicultural society. The questionnaire study shows similarities and differences in the way pupils think about religion but the most common thing is that most of the pupils associate God with religion.

Made available in DSpace on 2015-04-17T15:02:10Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 4809068 bytes, checksum: 79ce64561c64b4b30098a640bd52bddb (MD5) Previous issue date: 2012-12-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This work describes the history of Religious Education in the state of Paraíba from 1984 to 2004 through bibliographic and documentary research in which a qualitative approach was applied. It sought to answer the following questions: why Religious Education at school? Why the necessity of training on the part of the professionals involved with this curriculum component? What are the Brazilian states which offer courses on the subject? Why the society engaged in such contexts require explanation to their doubts from the discipline professionals? In order to answer these questions the following objectives were specified: to analyse the history of Religious teaching in the state of Paraíba; and as specific objectives we endeavored i) to define religion, religion lesson, and Religious teaching, ii) to contextualise the history of education in Brazil, iii) to analyse the Religious teaching in the state of Paraíba, iv) to analyse the resolutions so as to verify the changes and implications of the Religious teaching at Paraíba. The data collected and analysed elucidated that Religious Education is under resolution n° 119/2004 which declares how it should be employed, as wells as the existence of a primer that supports the teacher and helps those people who are interested in Religion Education to perceive what it is and how it works in Paraíba. The research made it possible to evidence that RE is neither a religion, nor a religion class, but a class of Religious Education; and that the current teaching of the subject has been undergoing significant changes. / Este trabalho descreve a história do Ensino Religioso no Estado da Paraíba no período compreendido entre 1984 e 2004, por meio da pesquisa bibliográfica e documental, com uma abordagem qualitativa com a finalidade de responder as seguintes questões de investigação: Por que Ensino Religioso nas escolas? Por que a necessidade de capacitação por parte dos profissionais envolvidos com este componente curricular? Quais estados brasileiros que ofertam cursos? Por que a sociedade envolvida neste contexto solicita por parte dos profissionais explicações para suas dúvidas? Para responder as referidas questões foram delimitados os seguintes objetivos:analisar a história do ensino religioso no Estado da Paraíba.E como específicos: conceituar religião, aula de religião e ensino religioso; contextualizar a história da educação no Brasil; analisar o ensino religioso no Estado da Paraíba e analisar as resoluções verificando as mudanças e implicações do ensino religioso na Paraíba. Os dados coletados e analisados desvelaram que o Ensino Religioso tem uma resolução em vigor, a de nº 119/2004 que determina como o ensino deve funcionar, além de uma cartilha que dá suporte ao professor e que ajuda as pessoas interessadas no Ensino Religioso a perceber o que é e como funciona o ER no Estado. A pesquisa possibilitou evidenciar que o ER não é religião, nem aula de religião, mas aula de Ensino Religioso e que este ensino que se encontra em vigor vem passando por mudanças significativas.