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J. W. F. Da.Vies∗ 《Religious education (Chicago, Ill.)》2013,108(5):536-537
Ethical wills are statements of values, which traditionally represent a moral, rather than material, legacy to one's posterity. As documents, they are intended to help others lead better, more fulfilling lives. Yet, the process of writing ethical wills also holds great significance for those who write them—to consolidate and articulate their personal values. In this article, ethical wills are examined as an effective tool in leadership education of youth, connecting them with the religious tradition to which they are heirs. This article focuses on Jewish youth leadership education. 相似文献
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Henry H. Meyer 《Religious education (Chicago, Ill.)》2013,108(7):653-658
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Brian G. Allen 《Religious education (Chicago, Ill.)》2013,108(5):399-405
The use of the model of clinical pastoral care is applied to supervision in the Sunday church school 相似文献
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Rev. Dewitt D. Forward 《Religious education (Chicago, Ill.)》2013,108(4):378-379
This article reports the ways five leaders situated within academic institutions widened the imagination of the role of religious education. From their own contexts and evolving vocations, they led a conversation hosted by the Forum on Religious Education and Academic Institutions. As they shared challenges and opportunities they see, they also showed how their lives prototyped diverse roles for religious educators. In so doing, they create multiple pathways for others to imagine new ways of adapting the field. The author ends with her own conclusions about how robust conversations such as this—across multiple religious traditions and diverse contexts of practice—might contribute meaningfully to the vocational identities of individual religious educators and to new, adaptive networks that may express collective vocations evolving within the field. 相似文献
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Dayton T. Yoder∗ 《Religious education (Chicago, Ill.)》2013,108(4):213-220
The two gentlemen who prepared the debate which follows have been arguing back and forth for a considerable period of time. The one believes sincerely that unless religion is included in the child's total educational experience, he will suffer great loss. The other believes equally sincerely that religion should be taught, but not in relation to the public schools. The Editor invited each to present his point of view succinctly, and then to comment briefly on the other's paper. The discussion merits careful thought 相似文献
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W. K. Petch 《Learning, Media and Technology》1978,4(2):20-22
In this specially commissioned article, the Head of a Humanities Department in a large Secondary Comprehensive School describes the use made of broadcast television by his Department, particularly for the Integrated Studies Course, and also by History, Social Studies and Religious Education, as separate Departments. 相似文献
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Hekbert Wright Gates A.M. 《Religious education (Chicago, Ill.)》2013,108(3):281-292
This study investigates Suhrawardi's epistemological and philosophical point of view in order to analyze and elicit its educational outcomes. His philosophy, which can be called eclectic philosophy (involving intellect and intuition), regularly proposes a different philosophical system with intuitionist outlook. It is the combination of two philosophical and mystical views, namely Aristotle's logical reasoning and Plato's mysticism. Suhrawardi has rather suggested this belief in the field of acquiring knowledge by humans that depends on three levels of knowledge, namely intuitive knowledge (using senses), knowledge via observation (mystical intuition), and illuminated knowledge. The third level of knowledge leads a human to the verity of knowledge. Therefore, this view about knowledge, and process of this knowledge acquisition, will have educational implications such as aims, principles, and teaching–learning methodology. 相似文献