No description available.

No description available.

Includes bibliographies. / This work has been written for two main reasons: (a) "Religion in education" is a real problem which all educational authorities and teachers have to face. Before the State took it upon itself to educate the children of the nation, the Church of Rome, and later the Protestant Churches also, gave both religious and secular education, the emphasis lying on the former. Once the state had taken over control of education, the emphasis shifted to the latter. Gradually, religious and moral instruction, leading to a practice of Christian religion, were neglected until they were virtually omitted in many public schools. This tragic result was brought about by the combined influence which naturalism and the scientific method, applied to other than the fields of science, had exercised upon education since the days of the Renaissance-Reformation period. Men everywhere are becoming aware of the powerlessness of modern education to produce Christians. Our children are no longer educated, in the sense attached to the word education in former times, but simply prepared for living in a secular sense. While some are quite contented and ask no more than this of education, others maintain that education should also include the culture of the soul. (b) The Church of Rome has always maintained the religious principle in education. It has therefore a special right to speak on "Religion in Education". The approach to the problem in this thesis is made from the Roman Catholic standpoint, and the fifth chapter is entirely devoted to Catholic Education, in order to illustrate that it is possible to combine the religious and the secular elements into one, viz. Christian education.

A review of the models of religious education reveals their weaknesses and limitations. The tension among the models and the leading theorists arises from the divergent understanding of the relationship of religion to education as well as the concept of personhood. The transcendent nature of persons is argued from both a psychological and philosophical perspective. The nature of the religious experience as well as religious development is examined in both adults and adolescents. Given the transcendent dimension of human nature, as witnessed through the religious response, it is argued that the first order activity of religious education should be the development of adolescent spirituality.

Thesis (doctoral)--Universität Erlangen.

Thesis (B.D.)--Western Evangelical Seminary, 1959. / Includes bibliographical references (leaves [172-173]).

Thesis (B.D.)--Western Evangelical Seminary, 1959. / Includes bibliographical references (leaves [172]-[173]).

No description available.

This research focused on discovering the most valued books in adult religious education through a survey of professors of adult religious education and in bibliographies of recent dissertations in adult religious education. Three groups of adult religious educators participated in the survey: the religious adult educators who are members of the adult sections of the Association of Professors and Researchers of Religious Education and North American Professors of Christian Education, and professors of adult religious education in Southern Baptist theological seminaries. In addition the author surveyed the adult religious education dissertation bibliographies for the period 1980-1995 to discover the most frequently cited adult religious education books. The author developed a listing of 312 adult religious education books published in English. Then a jury of three experts in the field choose seventy-seven books which they valued. From this list the three groups of professors choose books according to three criteria: textbooks they used in adult religious education courses, books they recommended as additional reading, and books they valued in the field.

This dissertation offers a conceptual analysis of Jewish and Islamic religious education in Palestine during the years of British military, civil and Mandatory control (1917-1948). It examines the policies toward religious education pursued by the Government of Palestine, as well as practices developed by Jewish and Muslim educators for use within Zionist and private Arab schools. Based on a combination of archival sources, school curricula, textbooks, memoirs and newspapers, this dissertation elucidates the tensions that characterized attempts on the part of colonial and "native" reformers to transform the structure, content and purpose of religious education in pursuit of their respective political goals. In order to situate the Department of Education's policies within Palestine's sectarian context, I chart how an understanding of religion as an apolitical source of individual ethics found reflection in a legal structure that tied educational freedom to the religious community. I further argue that the Department of Education promoted a novel version of religious education within both Jewish and Muslim communities as, somewhat paradoxically, a means of preserving the "traditional" order in which religious knowledge was separated from national politics. Therefore while secular studies were encouraged on an instrumental basis, administrators vigorously opposed the development of secularism as an ideological framework associated with moral discord and political upheaval. The second half of this project discusses educational initiatives among Zionist and Palestinian Muslim leaders in order to highlight the points of overlap and rupture with policies pursued by the Mandatory state. Notwithstanding a strong impetus within both groups to vilify customary forms of communal schooling, neither acquiesced to the colonial view of religious education as the source of "universal" values that transcended the realm of mass politics. In contrast, Jewish and Muslim leaders in Palestine offered alternative educational models in which control over religious knowledge was innately linked to the goals of their respective political movements. Rather than viewing religious education as a source of social continuity, modernists placed the reform of religious education at the center of a program that aimed at revolutionary change. Finally, by adapting a theoretical model borrowed from Bruno Latour, this project argues that the apparent differences between the Government of Palestine on one hand, and Jewish and Muslim educators on the other, were more discursive than material. Education functioned as a political tool within the schools maintained by each group; however, the link between pedagogy and politics was one that the Mandatory government refused to recognize. On the contrary, the Department of Education accused Jewish and Muslim leaders of transgressing the boundary meant to separate education as an exercise in character formation from education as a site of social conditioning and political mobilization. Battles over the content and purpose of religious education therefore constituted part of a larger conflict regarding the relationship between mass schooling and political engagement in modern Palestine.