Essays on Pedagogy and Literature in 17th-Century France
Edited by Anne L. Birberick
Within the pluralistic character of society and the modern school, students are seeking a different kind of understanding about the relationship between their religious traditions and life. This affects Islamic religious education in many aspects, including its aims, its programs, and approach to teaching in the classroom. Recently, religious education has not been an activity of faith transfer but a matter of passing on new perspectives into the context in which the individual stands. Therefore, the teachers should strive to teach their students to live with the demands of plurality and modernity present in their world today. This paper will advance some insights on the methodological problem of communicating the Qur’anic text by introducing a communicative model of teaching in teacher training. The communicative model of teaching is a kind of reflection on the text of the Qur’an within the subject in its historical and contemporary contexts. It starts from the question: What is textual and what is contextual? This paper aims to present a communicative model of teaching, taking the Qur’anic concept of “people of the book” as an example.
conducting research on the subject and by regularly updating Finnish confirmation curriculum. This is seen at a practical level, for example, by taking social media into consideration as a part of Finnish confirmation programme. Concurrently, the aim of obtaining a sense of community in a confirmation group
Jos de Kock
a questionnaire study in an article entitled Finnish confirmands’ social media use and experience of the sense of community—how they are reflected in confirmands’ community perceptions about their parish . This article approaches the subject of confirmation preparation, taking into consideration
Responding to Andrew Root’s Faith Formation in a Secular Age
David F. White
distinguishes the pre-modern and modern age not in terms of different beliefs, but as inhabiting radically different conditions for belief. For example, in the pre-modern world, the self was experienced as porous, subject to the atmospheric magical and spiritual mystery afoot in the cosmos. On the other hand
Martin Luther’s Theology of Children and Adolescence
histories and adult viewpoints in mind when reading Luther’s writings on childhood and youth, as he too was an adult writing about children from a particular social context in Germany. Some scholars feel that the sources available about children during this period are so problematic that the subject cannot
This paper traces the development of Christian education in Lebanon and its various influences on society. Christian education is closely related to socio-political circumstances in this country and is both a reflection of its many phases and a reaction to it. Due to the Ottoman Empire’s millet system, religious education started with and continued as the responsibility of the separate religious communities. Since the late eighteenth century, Western Jesuit and later Anglo-American Protestant missions added more layers and complexities to Christian education. Despite all their merits and the richness they brought, the various missions unknowingly loaded the subject of Christian education with spiritual, cultural, and political stress. In turn, the political developments of the twentieth century culminating in the long civil war, splintered the religious communities and affected their way of teaching religion. Post-war Lebanon still carries within it the legacies of the Ottoman Empire, the fingerprint of Western missionaries, the prejudices of Arab nationalism, and the bitter memories of a war tainted with religious differences.