Religious Education: The Depth of the Field

This article responds to sociologist Christian Smith's claim that many teenagers today have lost traditional religious faith and instead espouse a new and erroneous faith in God the “Cosmic Therapist.” The author challenges this claim by comparing two of Smith's chief complaints vis-à-vis teen faith to established portraits of adolescent faith. The comparison reveals that despite differences significant continuities exist between adolescent faith “then” and “now,” a finding that underscores the inherently (but not exclusively) developmental nature of religious faith. The article concludes by affirming Christian Religious Education as a dynamic process of bringing “life to faith and faith to life” with humility, compassion, and hope.     

SEEING WHAT IS NOT THERE YET: SOPHIA LYON FAHS,ENTELECHY, AND THE RELIGIOUS EDUCATION ASSOCIATION

This article offers a brief theological biography of Sophia Lyon Fahs, a religious educator whose life and work unfolded during the first seven decades of the Religious Education Association and reflected many of the identity-bearing modalities that continue to give shape and continuity to the organization. In 1972, Boardman Kathan, the General Secretary of the Religious Education Association, described Fahs as “one of the truly great pioneers of religious education in the 20th century, in the company of Harrison Elliott, Frank McMurry and George Albert Coe.” ^{2 2} Boardman Kathan, “A Pioneer Religious Educator: Sophia Lyon Fahs at 95, an interview,” UU World (February 1, 1972). Fahs anticipated many theological challenges to religious education that were ahead of her time. ^{3 3} Within the text of this article all quotes appear as they were originally written. No attempt has been made by the author to alter the quotes for the purpose of rendering them gender inclusive. Radically inclusive in all aspects of her theology and philosophy, it is evident that Sophia Lyon Fahs was following the literary style of her time and in no way intended gender exclusivity.

     

ORIGINATING VISIONS AND VISIONARIES OF THE REA

Abstract One hundred years ago an assembly of four hundred met at Chicago's Auditorium Hotel to create the Religious Education Association. This article traces the influences of William Rainey Harper, John Dewey, and George Albert Coe in the REA's formation, and explores social and intellectual conditions shaping this movement in its beginnings. The author highlights contributions of George Albert Coe as the leading theorist in the religious education movement from the beginnings of the REA into the middle of the 20th century.     

Moral development as the personal education of feeling and reason: from James to Piaget

This article traces the connection between William James's writings in The Varieties of Religious Experience and Jean Piaget's work on moral development through Piagets early work on religious experience. James characterises religious experience as unlocking deep personal power that can sustain a “strenuous mood”. These ideas impacted the early work of Piaget on religious experience through the influence of Henri Bergson and The´odore Flournoy, both friends of James. The shared depth-psychology approach to religious experience of James and Piaget is important to current debates on spiritual and moral education.     

POSSIBLE NEW FUTURES FOR OUR JOURNAL ON THE WORLD WIDE WEB

The author argues that this journal, Religious Education, as a premier outlet for religious education scholarship, must take more creative steps in making its scholarship accessible via electronic media. In particular, she suggests three possible new arenas: leveraging existing content by creating “electronic content collections,” moving the journal into an online format that would allow for multimedia articles, and developing a site that would promote “open source” scholarship in religious education.     

Does Religious Education as an examination subject work to promote community cohesion? An empirical enquiry among 14- to 15-year-old adolescents in England and Wales

This study begins by examining the way in which, in both England and Wales, Religious Education has become implicated in political discussion regarding the role of education in promoting community cohesion. The relationship between taking Religious Education as an examination subject and attitude towards religious diversity (as an affective indicator of community cohesion) is then explored among 3052 14- to 15-year-old students. After controlling for contextual factors (school type and geographical location), personal factors (sex and age), psychological factors (psychoticism, neuroticism and extraversion) and religious factors (Christian affiliation, worship attendance, personal prayer and belief in God), a small but significant positive association was found between taking Religious Education as an examination subject and attitude towards religious diversity. This finding may be interpreted as supporting the view that Religious Education works to promote community cohesion, although the wider debate that the community cohesion agenda has generated among religious educators needs further exploration.     

THE CLUE TO CHRISTIAN RELIGIOUS EDUCATION: UNITING THEOLOGY AND EDUCATION, 1950 TO THE PRESENT

Christian religious educators in the Religious Education Association are challenged to reclaim their theological nerve and their partnership in public conversations about the educational practices of U.S. society. Beginning with the work of Randolph Crump Miller in the 1950s, this essay traces through the pages of Religious Education the dialogue about the partnership of education and theology. A practical theology of education is offered where the teaching and forming of Christian identity is complemented with a public theological examination of educational practices and meanings in the wider culture.     

THE CHURCH AND THE CITY

Abstract

This article mingles stories and concepts of young Jewish Israeli children about God, with reflections on the roles of faith, memory, imagination, and cognitive development in children's Religious Education. The stories are meant to illustrate, among other things, the purity and innocence of young children's faith, which is largely untroubled by fact. Then, using Vygotsky's notions of children's spontaneous concepts and the development of more mature and accurate conceptions in the “zone of proximal development,” a central dilemma in Religious Education will be explored. How can religious educators help young people acquire accurate historical information, textual skills, and theological methods of inquiry, while at the same time nurturing the precious flame of faith? Can we do better at combining systematic learning with pure faith? Toward this purpose, three complementary goals of Religious Education will be suggested: cognitive, practical/moral, and spiritual.     

Narrating Lives,Narrating Faith: “Organic Hybridity” for Contemporary Christian Religious Education

This article proposes that Christian Religious Education (CRE) today requires the practice of “organic hybridity” in fluid and shifting “diasporic spaces,” the prerequisite for which is the recognition that “hybrid subjectivities” is characteristic of our current postmodern, postcolonial, transnational, globalized world. Toward this aim, CRE must strive to understand how contemporary hybrid subjects negotiate identities and faith in the way they narrate situationally, improvisationally, and organically about the inter-activity between human and Divine for everyday living.     

From father to son: generative care and gradual conversion in William James's writing of The Varieties

Using a historical and biographical, then developmental, approach, this article examines William James's spiritual family history by reviewing key events in the life of his father, Henry James, Sr. It pays particular attention to Henry Sr's tumultuous relationship with his own father, William James of Albany, and Henry Sr's subsequent conversion to the religious thought of Emmanuel Swedenborg. James's writing of The Varieties of Religious Experience can be seen as integral to his moral and religious development; that is, it functioned as an extended process of conversion that permitted him to distance himself from a rational, scientific identity. In search of the deeper emotional satisfaction and in loyalty to the two paternal ancestors, James's redefined himself, dramatically expanding his own generative legacy.     

TRANSFORMING TRADITIONS: TAKING POPULAR CULTURE SERIOUSLY IN RELIGIOUS EDUCATION

Making traditions “accessible” and making the connections between traditions and transformation “manifest” (this is Boys's definition of religious education), is a challenging endeavor in mass mediated popular culture contexts. Although definitions of “tradition” may differ from community to community, there is generally a sustained pattern of practice over time that shapes the religious identities of the people in question. Religious educators need to engage this pattern in multiple ways, some of which may extensively if not completely rework it. This essay illustrates such engagement by considering two examples of the televisual mediation of rituals following September 11, 2001, as well suggesting useful digital resources for religious educators in this context     

The Curriculum and the College Department of Religion

One of the groups of professional workers in the International Council of Religious Education is known as the Professors Advisory Section. Most of the members of this Section are also members of the Religious Education Association. At their annual meeting in Columbus, Ohio, held February 11–13, five of these members presented papers on one aspect or another of the contributions of psychology to religious education. They were of such significance that we are happy to publish them here in symposium form.

The Editor>     

“Our Divided Society—A Challenge to Religious Education”: REA’s 1969 National Convention and the Opening Up of Brave Conversations about Race and Religion

Abstract

The Religious Education Association (REA) selected as its theme for its 1969 National Convention, “Our Divided Society—A Challenge to Religious Education,” addressing, among other topics, issues of race and racism. Previously, the REA presented a mixed legacy in addressing racial injustice, remaining largely silent on such issues during the civil rights era of the 1950s and 1960s, unlike the National Council of Churches, which had taken a prophetic stance early on. Thus, the 1969 convention’s theme opened up brave new spaces for the REA to address issues of race and racism in American society.     

THE CHRISTIAN COLLEGE AND ITS MISSION 1

“The Past, Present and Future of Religious Education” was the theme of the three addresses. Rabbi Borowitz interpreted the theme in terms of the thinking of Martin Buber. Dr. Lynn spoke to the issues that seemed paramount in the pages of Religious Education over 65 years. Brother Moran examined the situation primarily in terms of the developments or lack of them in the Roman Catholic Church.     

BIBLE COURSES,REQUIRED OR ELECTIVE,SCOPE AND CREDIT*

This article aims to consider a few of the important limitations of the types of religious education programs that the Ethics and Religious Culture program integrates into its present form. These limitations are structured around the concept of culture, which reduces religion to certain aspects that, while theoretically relevant and necessary, create a concrete problem in educational practice. These limitations increase with the transversal approach that is used when comparing religions. These limitations can be observed in Buddhism and Native Spirituality, two traditions that present what is known as “Impressionist Illusion” and “Religious Fiction.”     

Putting textbooks to work: empowering religious education teachers

In 2002 a paper entitled Writing Church‐sponsored Religious Education Textbooks by Engebretson was published in the British Journal of Religious Education. This paper reported on and analysed some aspects of the development, by the Catholic Archdiocese in Melbourne, Victoria, of a series of religious education textbooks to be used in all Catholic schools in the Archdiocese. The paper contextualised the series, entitled To Know, Worship and Love, in the field of literature on textbooks in the classroom. It discussed some local issues that had led to the decision to produce religious education textbooks, explained and justified the choice of content for the middle secondary books, and discussed the presentation of the books. In the final section of the paper, it was indicated that future papers would report on the evaluation of the series and its implementation, as a three‐stage research project was completed. The first stage of the research project collected responses from teachers and Religious Education Co‐ordinators (RECs) to the Years 7 and 9 books, that is those books written for students of 12 and 14 years respectively. This paper discusses a significant finding that emerged from this stage of the research, that is the relationship between textbook use and level of qualifications and experience in the teaching of religious education. This major finding is of interest in relation to a range of educational issues in religious education, including the role and use of resources, the mandation of resources by Church hierarchies, creativity and flexibility in teaching religious education, teacher confidence and experience and the important issue of content knowledge. Further papers will explore evaluations of the Years 8 and 10 books, and overall issues that have emerged from this Archdiocesan curriculum project.     

REALITIES,VISIONS, AND PROMISES OF A MULTICULTURAL FUTURE

Religious education has changed considerably over the 100 years of the Religious Education Association (REA); urgency has increased for human communities to honor diversity. The focus of this article is realities, visions, and promises of cultural diversity. The article includes an overview of REA's recent history, exemplifying its efforts and limitations in diversity. It then turns to five commentaries on a multicultural future, drawing on autobiographical analysis, religious and educational literature, and empirical study. Authors explicate and argue for: engaging in post-colonial analysis, de-centering assumptions, searching for a story to claim, taking time, and entering deep waters.     

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.     

3. RACE RELATIONS ON THE CAMPUS

Emerging work in the fields of critical cultural theory and feminist epis‐temology suggests ways in which contemporary versions of foundational knowledges have shaped and sustained cultural constructions of “whiteness” that promote the intemalization of dominance among white people in the U.S. Religious educators who seek to nurture transformative educational experiences for white people must work on “unlearning” the racism such constructions support. As a doctoral student in religious education, I propose to begin “at home” to determine how graduate programs in religious education may be contributing to such constructions, and what we can do about it.     

World Fellowship and Other Peoples

In order that the thoughts and the fellowship of the 1950 Biennial Convention of the Religious Education Association may be shared more widely three papers and the reports of four discussion groups are presented in this issue

The first paper needs a special introduction. This is an address which Harrison S. Elliott gave at a banquet which two hundred and fifty of his friends attended in his honor at Christ Church, New York City, on May 1, 1950. This occasion had a two‐fold significance; it was a testimonial to his twenty‐eight years of service at Union Theological Seminary, where he was Professor of Religious Education and Psychology; and it was also in honor of his inauguration into the General Secretaryship of the Religious Education Association. This address was a high point in the Biennial Convention

‐‐ The Editorial Committee