浅论教会中学的宗教教育

宗教教育是教会学校的基本特征，随着教会中学世俗化的不断发展，其宗教教育目标也经历了培养宣教师、培养基督徒人才、培养有基督化人格的人才三个阶段。立案以前，宗教课教学曾是教会中学宗教教育的主要形式；立案以后，则为以青年会为主体的宗教团体及宗教课外活动所替代。教会中学的宗教教育对基督教传教事业、教会中学生的成长及近代中国社会都产生了重要影响。     

近代浙江教会中学发展历程探析

浙江是近代教会中等教育最为发达的省份之一,在全国也享有一定地位。文章以历史发展的顺序为线索,揭示了近代浙江教会中学的发展历程,对于增进中国教育发展历史的认知具有一定价值。     

试论近代浙江教会中等教育——以杭州蕙兰中学为中心的考察

浙江是近代中国教会中等教育开展最早也是最发达的省份之一.西方在浙江创办了20余所教会中学,杭州蕙兰中学是其中最著名的教会中学之一.蕙兰中学在50多年的办学生涯中,形成了一套行之有效的办学经验,即施行上乘教育的办学宗旨,重视德育、智育、体育、课外活动有效开展的特色教育,具有借鉴和传承价值.     

"巴敦调查团"与教会大学的宗教教育改革

20世纪20年代初,教会大学的宗教教育陷入了严重的危机。为了摆脱危机,在“巴敦调查团”建议下,20世纪20年代后,教会大学按照“更加基督化”方针对宗教教育进行了相应的改革,教会大学的宗教教育也因之得以残喘。然而,受制于文化交流的法则,教会大学宗教教育最终避免不了消亡的命运。     

民国初期教会中学的发展（1912—1927）

教会中学是教会教育系统的重要组成部分,它的存在和发展既有历史的原因又有现实的原因．与中国本土中学相比,教会中学在办学目的、课程设置、教育教学管理等方面具有自己独特的特点,主要表现为宗教色彩浓厚、学生英语水平高、重视女子教育等．进入民国时期后,教会中学的发展经历了从兴盛到衰落的发展过程,本文主要从教会中学的发展概况、课程设置、教育教学管理等方面对其进行分析,以使人们对教会中学形成客观公正的评价。     

民国初期教会中学的发展(1912-1927)

教会中学是教会教育系统的重要组成部分,它的存在和发展既有历史的原因又有现实的原因.与中国本土中学相比,教会中学在办学目的、课程设置、教育教学管理等方面具有自己独特的特点,主要表现为宗教色彩浓厚、学生英语水平高、重视女子教育等.进入民国时期后,教会中学的发展经历了从兴盛到衰落的发展过程,本文主要从教会中学的发展概况、课程设置、教育教学管理等方面对其进行分析,以使人们对教会中学形成客观公正的评价.     

中国近代教会中学去教会化过程探析

早期的教会学校因"毋庸立案"而自由发展,民国成立之后,伴随着科学主义的盛行和民族意识的高涨,国人要求教育和宗教分离,反对将宗教课程列入必修课,并迫使教会学校向政府立案,接受中国政府的管理。在收回教育权过程中,中国政府通过制定法律规程和行政条令,将教会中学课程逐渐世俗化,管理人员构成日益本土化。在此过程中,学校与教会间的经济联系也不断减弱。至20世纪30年代前期,教会中学基本完成了去教会化过程。     

试论近代中国的教会中学教育

教会中学教育是中国近代教会教育的有机组成部分,它作为一种相对独立的办学类型与中国近代历史相伴随。教会中学在办学宗旨、课程、教材、教学方法及教学管理等方面形成了鲜明的特色,既带有殖民教育的宗教传播及西方文化价值观念的强行渗透,但同时也对中国传统教育向近代新式教育的转型、人才的培养以及中等教育课程结构、办学模式的探索产生了积极的作用。     

由强化到弱化:近代中国教会大学宗教元素变化研究

在20世纪初,教会大学曾经在中国占据了很重要的位置,对中国高等教育发展起到了很大的推动作用。教会大学在融入中国教育体系的过程中,办学宗旨、宗教课程、宗教活动、基督徒人数等宗教元素逐渐弱化。采用文献法对教会大学宗教元素的弱化过程进行分析,有助于了解近代中国高等教育的生态环境与发展状况。     

近代中国教会中学课程初探

自鸦片战争以来,资本主义侵略者强迫清政府签订了一系列不平等的条约,在中国攫取了许多特权,其中包括在中国传教和建学校的特权。在以后近一个世纪的风云变幻的历史中,逐渐建立了一个从学前教育、初等教育、中等教育到高等教育的教会教育体系。居于教会中等教育核心地位的教会中学,在实现基督教教育事业中,倍受西方教会的垂顾,被视为教会学校体系中“最重要之一部分”。在近代中国社会,教会中学为了生存和发展,必须适应半封建     

Schooling for Faith,Citizenship and Social Mobility: Catholic Secondary Education in New Zealand, 1924–1944

The increased demand for secondary schooling, which took place in New Zealand in the years after 1924, had important consequences for the Catholic educational mission. No longer was it sufficient to provide a comprehensive elementary system of education that transmitted a ‘simple faith to a simple people’, and a secondary schooling for the educational advancement and social mobility of the select few. Justified on the basis of the need to protect the faith of the growing number of pupils going on to secondary school, the expanded educational mission was also grounded in a new Catholic identity as ‘moral’ patriotic citizens committed to Catholic family values and successful participation in New Zealand society. Catholic secondary schools offered a utilitarian secondary education, which focussed on success in state‐mandated examinations, to the children of parents ambitious for their social and economic success in the world. Nevertheless, there were tensions in a Catholic educational mission that worked for the social and educational advancement of Catholic pupils while aiming for their ultimate salvation and the protection Catholic religious and cultural values.     

Religious Identity Development of Adolescents in Christian Secondary Schools: Effects of School and Religious Backgrounds of Adolescents and Their Parents

This study examines religious identity development of pupils at Dutch schools for secondary education (mean age 16.4). With the help of a theoretical conceptualization of “religious identity development” empirical research is carried out. Main question is whether differences in terms of religious commitment and exploration between pupils of the four participating schools can be explained by religious denominations of pupils and the importance the pupils' parents attach to worldview. It is concluded that school in general has no significant main effect on religious commitments and explorations of pupils. Religious backgrounds of pupils should be taken into account. Because pupils themselves do indicate that school has influence on the way they look at life, further research is needed in which specific school aspects (like the way pupils evaluate religious education) should also be taken into account.     

清末民初浙北外语教育的开创及其社会影响

清未民初,浙北地区湖州、嘉兴两市的外语教育,在中小学及社会各界中开创并逐步发展。它对于新式人才的培养、中外教育交流的扩大、西方民主革命思想的传播起到了积极的推动作用,对浙北地区的近现代化产生了重大影响。     

Head teachers’ attitudes towards religious diversity and interreligious dialogue and their implications for secondary schools in Catalonia

ABSTRACT

This paper explores the attitudes of secondary-school head teachers towards religious diversity, intercultural and interreligious dialogue and the role of education in fostering intercultural and interreligious dialogue. A sample comprising 275 head teachers in Catalan secondary schools answered an online questionnaire. The results revealed attitudes which were moderately favourable towards cultural and religious diversity, more strongly favourable towards interreligious dialogue, and less favourable towards education playing a major role in managing religious and cultural diversity and in fostering interreligious dialogue. We found significant differences in head teachers’ attitudes in line with the specific features of the schools where they worked. Amongst these differences, it was noticeable that heads of religious and private–public schools had more positive attitudes towards managing religious and cultural diversity and towards education playing a leading role in promoting dialogue. Also, we identified three groups of head teachers who showed differing degrees of positivity according to the perceived religious diversity of their schools. The more diverse the school, the less favourable the attitude, and vice-versa; the most moderate favourability was also associated with the most moderate diversity.     

The freedom of religion and the freedom of education in twenty-first-century Belgium: a critical approach

In spite of recent tendencies of secularisation and religious pluralism, most Belgian schools are Catholic schools, where Roman Catholic religious education is a compulsory subject. As we will argue, this can lead to a de facto undermining of the freedom of religion and education and a shift in the system is therefore required. In the long term, the number of Catholic schools should be in proportion with the number of students/parents choosing these schools. In the short term, however, this strategy is not recommended and for pragmatic reasons, we propose a system in which religious education in substantially subsidised faith-based schools is no longer compulsory. We will argue that such a system does not lead to an infringement of the (internal) freedom of religion of faith-based institutions and that it will guarantee more educational and religious freedom than the current system does.     

INSIGHTS FROM PRACTICE

This essay, in discussing religious education in the Netherlands, takes its starting point in the dual Dutch educational system of denominational private schools and public state schools. For several reasons, the stringent dividing line between religiously neutral state schools and religious or denominational schools is no longer defensible. On the basis of an empirical as well as a normative line of thought, the author argues for multireligious schools. Such schools would meet the demand for coherence‐‐and, thus, particularism‐‐ by stressing the need for a stable primary‐ and secondary‐school culture, and at the same time would address the plurality of social, cultural, and religious traditions among students.     

The History and Revival of Sunday Schools in Russia

This article considers the high significance of the Russian Orthodox Church’s system of religious education, which is currently being built in the Russian Federation. The great value of this system is due to the fact that Orthodoxy has historically been the most massive and important religion in Russia. Sunday schools are examined as a form of religious Orthodox educating and upbringing. The article defines the specifics of the emergence and historical development of Sunday schools in Russia on the whole and in the Far East in particular. It also discusses the role that modern Sunday schools play for children and adults in Orthodox moral education and spiritual guidance, in preserving Orthodox traditions, and in forming ethical values. The study examines the historical building and modern development of Vladivostok Eparchy. One of the Sunday schools belonging to Vladivostok Eparchy of the Russian Orthodox Church is taken as an example to describe how religious education and raising in Orthodox traditions are organized for children today.     

小教大专专业建设探索

小教大专专业的水平定位和培养目标要紧紧围绕大专、小教、时代精神风貌这个核心，按培养专科学历人才的标准来培养小学教师，体现专科层次的学科素养；其课程设置包括公共课、专业课和实践课三个系列；其管理模式会由经验型向研究型转变，以学术为导向，以塑造人格为导向。     

The influence of school type and perceived teaching style on students’ creativity

School is an excellent place to foster young learners’ creative thinking skills. However, the emphasis on creativity varies among schools. In two studies the putative influence of school education on the development of students’ creativity was examined by means of a retrospective approach. We investigated whether two influential factors within school education (1) school type (i.e., traditional vs. alternative vs. religious) and (2) perceived teaching style (i.e., independence, judgment, flexibility, integration) associate with students’ creativity at university entrance level. The difference was examined at the primary and secondary school level, respectively. Study 1a found that students who attended alternative schools at the secondary school level performed better on divergent thinking tasks as compared to students who attended traditional or religious schools. Relationship between students’ creative performance and the perceived teaching styles were inconclusive. Finally, teaching styles in alternative schools during secondary education were perceived as high in independence and flexibility. Study 1b replicated the finding that university students who attended alternative schools during secondary education have an advantage in divergent thinking. Taken together, our results highlight the positive influence of alternative school education on students’ creative performance at the university entrance level.     

Dutch non-affiliated pre-vocational pupils,their world view and religious education

Abstract

More and more, Dutch adolescents are no longer affiliated with or involved in institutionalised religious world views. This development raises questions on how religion is treated and taught in secondary schools in the Netherlands. In order to reconsider religious education within these schools, closer insights into this particular, growing, group of pupils is needed. Therefore, the aim of the current study was to gain knowledge on how pupils from third-grade pre-vocational secondary education [In Dutch: vmbo], who are not affiliated with or involved in an organised world view, perceive the way their world view is being shaped. Ten pupils (14–16 years old) were interviewed about their world view formation process and about potential influential factors. The results showed that pupils emphasised that they are in charge of their world view formation process. Based on trust, they choose their own norms and values and answers to life questions from various sources. Religious education in school seemed only influential if pupils can relate the content of lessons to questions and experiences they have in their own lives. Findings suggest rethinking the content and the role of teachers of religious education in school in light of what non-affiliated pupils learn about world view at from home and other sources.