儿童生活与儿童教育

儿童的存在不仅具有生物学的意义，还应该具有文化的意义。对于成长中的儿童，教育无疑是儿童生活的重要组成部分，教育具有重建生活的意义。儿童世界是由生活世界和科学世界组成，而生活世界里内在的精神生活和外在的文化（游戏的、童话的等）交织在一起。关注儿童的生活世界，就应从内至外展开，即从内在的精神生活开始向外在的社会生活铺开。     

GOD IN OUR FLESH: BODY THEOLOGY AND RELIGIOUS EDUCATION

Abstract This article examines the theological perspective known as Body Theology in order to reflect on its implications for how we do religious education. Part one provides a summary of the viewpoint s basic arguments and part two both suggests broad pedagogical implications and offers examples of specific instructional practices directly generated from these new, theologically-based aims. Though several theologians have written what could be called body theologies in recent years, my summary of Body Theology is based on a reading of James B. Nelson s (1992) landmark book, Body Theology, and more specifically the third chapter entitled Doing Body Theology.     

FUTURE HOMEMAKERS AND FEMINIST AWAKENINGS: AUTOETHNOGRAPHY AS A METHOD IN THEOLOGICAL EDUCATION AND RESEARCH

The author describes a project that illustrates the use of critical ethnography as a research methodology in religious education. The article focuses on a facet of critical ethnography known as autoethnography. Autoethnography refers to the researcher's use of portions of her own life story in an ethnographic project. It allows the researcher to interrogate her reasons for engaging in a specific field, in this case, female adolescent voice. In her research with adolescent females, the author weaves memories of her own adolescence, especially those memories of significant adult mentors who helped her come to voice. Through the use of such autobiographical narrative, the researcher acknowledges the situated nature of her observations and reveals the connections between herself and the topic under study. In keeping with significant work in the field of anthropology, the author argues that this turn toward autoethnography allows for research that engages scholarly passion, enabling the researcher to effect change.     

INFUSING GERONTOLOGICAL CONTENT INTO THEOLOGICAL EDUCATION

The graying of the American population and the importance of religion in the lives of older individuals suggests that members of the clergy need to be well informed regarding the processes and realities of aging. For several years, gerontologists have been encouraging theological educators to place an increased emphasis on the needs and concerns of older adults in seminary curriculum. The purpose of the present study was to determine what seminaries are currently doing to prepare pastors for ministry with older adults and to compare the findings to a similar study undertaken more than a decade ago. The results of the current study are quite similar to those obtained in the past. Although several schools have added a course focusing on the needs and concerns of older adults within the last 20 years, gerontological content remains a minor consideration among the vast majority of seminaries. The major recommendation of the study is that seminaries need to infuse their curricula with gerontological content in order for their graduates to be adequately prepared for ministry in twenty-first century America.     

HOLDING ONTO HOPE: ADDRESSING THEOLOGICAL CONFLICT THROUGH CHRISTIAN RELIGIOUS EDUCATION

Today deep theological differences threaten to divide Protestant denominations. In turn, these differences often mute church education and block mission. This article seeks to offer glimpses for addressing that theological controversy. It is an exercise in historical retrieval examining a generative period in the history of Christian religious education, that is, the theological conflict between the liberal religious education movement and neo-orthodoxy in the 1930s through 1950s. As Christian educators moved through this earlier conflict, underlying theological commitments and theological practices emerged that offered a faithful politics of hope calling the church to mission.     

A THEOLOGICAL METHOD FOR ADULT EDUCATION ROOTED IN THE WORKS OF TRACY AND LONERGAN

While the academic debate on whether the hermeneutical methodology of David Tracy is compatible with, complementary to, or antithetical to the theological method outlined by Bernard Lonergan, one program‐‐die Loyola Institute for Ministry Extension Program (LIMEX)‐‐has drawn aspects of its educational methodology from both sources for more than seventeen years. This essay presents an overview of how LIMEX has adapted Tracy's and Lonergan's methodologies into a synthesis that highlights the strengths of both approaches.     

CITIZENSHIP EDUCATION AND CHARACTER EDUCATION: SIMILARITIES AND CONTRASTS

ABSTRACT:  We suggest that there is a need for those who seek to explore issues associated with the implementation of citizenship education in England to clarify its specific nature. This can be done, at least in part, through a process of comparison. To that end we review some of the connections and disjunctions between 'character education' and 'citizenship education'. We argue, drawing from US and UK literature but focusing our attention on contexts and issues in England, that there are indeed some broad areas of overlap between these two fields. Citizens should be of 'good' character and the educational initiatives that we consider both emerge from a concern about current trends in society. However, we suggest that the overlaps with citizenship education principally apply when character education is drawn very broadly. When we examine a particular approach to character education that is often US-based, and titled as 'citizenship', we note many contrasts with citizenship education as formulated in the National Curriculum for England. We suggest that citizenship educators in England need to interpret claims about the similarity between these two fields with caution, or meanings that apply to both character education and citizenship education will be distorted.     

THE THEOLOGICAL SEMINARY THE LABORATORY METHOD IN THE DEPARTMENT OF RELIGIOUS EDUCATION

This article attempts to develop a practical theology of resistance for religious education. It is inspired by the struggle of indigenous people in Guatemala in their memorialization of the Rio Negro Massacre in Guatemala, celebrations of International Women's Day, and the creation of a school for survivors of the violence surrounding Rio Negro. Remembrance, relationship-building, and reclaiming space will be suggested as practices to be employed by religious education. This article proposes that these three interrelated elements are integral to religious education. It concludes that a theology of resistance equipped with these three aspects promotes and deepens a practice of faith, emunah, to nourish.