Political Perspectives on Church Schools and Religious Education: A discussion of the period from Thatcher to Blair

Making use of material written by British prime ministers, a case is presented for understanding church schools and religious education in a way distinct from that normally utilised in academic discourse. Politicians in democratic countries depend on attracting votes to assume power. They therefore integrate church schools and religious education within existing political positions. Conservative politicans see church schools as being an example of parental choice and religious education as being an aid to moral education. Labour politicians see church schools as contributing to a pluralistic society and aiding the cultural identity of ethnic groups.     

教会学校与安徽教育近代化

19世纪末20世纪初美英等国家的传教士在安徽建立的教会学校,在传播宗教思想、进行思想文化侵略的同时,对安徽传统封建教育的制度、思想、内容产生了强有力的冲击,促进和加快了安徽教育的近代化.     

David Carr on Religious Knowledge and Spiritual Education

This paper is a reply to David Carr's two recent articles on religious education in this Journal . It argues that the examples Carr cites as distinctively religious are not, and that the present emphasis in schools on education about (rather than in) religion is justified.     

Common Schools and Uncommon Conversations: Education, Religious Speech and Public Spaces

This paper discusses the role of religious speech in the public square and the common school. It argues for more openness to political theology than many liberals are willing to grant and for an educational strategy of engagement over one of avoidance. The paper argues that the exclusion of religious debate from the public square has dysfunctional consequences. It discusses Rawls's more recent views on public reason and claims that, while they are not altogether adequate, they are consistent with engagement. The outcome of these arguments is applied to three 'hot button' issues in US education: creationism, an issue of gay rights, and teaching the Bible in schools.     

Education for Autonomy: the Role of Religious Elementary Schools

I argue that religious elementary schools whose pedagogical methods satisfy the principle of rational authority have distinctive advantages over secular elementary schools for the purpose of laying the foundations for ethical autonomy in the children of religious parents. Insights from developmental psychology bolster the argument from conceptual analysis. Before children have the cognitive capacities to engage in authentically autonomous reflection, their long‐run interest in developing autonomy is best served by developing their understanding of and provisional identity within their primary culture and by encouraging a limited form of ethical reasoning within the framework provided by that secure cultural identity.     

Finding a Golden Mean in Education Policy: Centering Religious and Public Schools

The separation between Church and State, private and public education, is blurring, and coming together, as the government gives families vouchers to attend private and religious schools. Religious groups are starting and supporting their own charter schools, and local jurisdictions (cities and counties) are providing free transportation and food services to children attending private schools. What emerges, and is the focus of this analysis, is the new “middle ground,” a “golden mean,” by which public schools learn diversity and choice while private/religious schools are helped by public programs and funds. The oldest, perhaps, was Lyndon Johnson's compromise with the Catholics to get Title 1 passed as part of the Elementary and Secondary Education Act that sends public school teachers into private schools to help children in need. This study examines the emergence of a middle group in public–private education, and how the policies are working and what's changing. It argues that the child is the center of education, and government and private agencies are changing and should come together to serve the clients, the children.     

Catechesis and Religious Education in Canadian Catholic Schools

A key concept in contemporary Catholic educational discourse makes a distinction between religious education and catechesis. This distinction is based on the assumptions of faith commitment on the part of catechesis and the focus on cognitive outcomes on the part of religious education. Many official documents on Canadian Catholic school education, however, reflect an understanding that closely associated catechesis with religious education or fail to sufficiently distinguish between the two. The article argues that changes in contemporary culture make catechetical models of religious education problematic and that Catholic schools in Canada would be well served by an approach that emphasizes the educational goals of religious education. This is not to say that catechesis has no place in religious education but this is best achieved by making use of cognitive and effective outcomes in lesson planning and realizing that the school as a whole has many opportunities to foster catechesis.     

Religious Education and Community Involvement among Jewish Adolescents

Interest in intergenerational educational strategies in faith communities raises the question of their relationship to the prevalent homogeneous‐age group processes. This concern is addressed by considering the validity of generational differentiation, by answering two commonly expressed concerns about intergenerational education, and by examining the relationship of developmental theory to education. The conclusion drawn is that intergenerational and homogeneous‐age group educational strategies in faith communities should be considered complementary, but with the intergenerational approach taking primacy over the age‐segregated approach     

Philosophy and Educational Research: a reply to David Bridges et al.

It is argued that, contrary to much contemporary opinion, ‘conceptual analysis’ is not to be seen as a particular ‘school’ of philosophical thought beyond which we have now passed. It is, rather, a practice: an inter‐personal engagement which seeks to clarify meaning without making any ‘assumptions’ and without the benefit of ‘theory’. The necessity of this practice for educational research, indeed for any sharing of minds between people, is obvious: the difficulty lies rather in our own impatience and reluctance to engage in it.