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Book Review: Conceptualising Religion and Worldviews for the School: Opportunities, Challenges and Complexities of a Transition from Religious Education in England and Beyond 书评:为学校构思宗教和世界观:英国及其他地区宗教教育转型的机遇、挑战和复杂性
IF 0.5 0 RELIGION Pub Date : 2023-04-09 DOI: 10.1177/20569971231154180
Trevor Cooling
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引用次数: 0
Book Review: Teaching for Spiritual Formation: A Patristic Approach to Christian Education in a Convulsed Age 书评:《精神形成的教学:一个被放逐时代的基督教教育的父权主义方法》
IF 0.5 0 RELIGION Pub Date : 2023-04-09 DOI: 10.1177/20569971231153794
G. Sanders
The assumptions and ideas behind Kyle Hughes ’ s Teaching for Spiritual Formation are bold, at least in today ’ s educational contexts: that catechesis can and should occur in schools, especially Christian schools; that the primary goal of education is formation of virtue and “ Christian imagination ” ; that the “ ascetical theology ” of the classic Christian Fathers is an important guide to such formation; and that it is both possible and imperative to pursue such formation within contemporary Christian institutions and the world they serve. Hughes draws on several contemporary conversations about spiritual formation in children and teenagers: Christian Smith ’ s and Melinda Lundquist Denton ’ s analysis of “ moralistic therapeutic deism, ” Charles Taylor ’ s description of post-Christian social contexts, James K.A. Smith ’ s ideas on formative social liturgies and embodied learning, David I. Smith ’ s insights on patently Christian pedagogies
凯尔·休斯(Kyle Hughes)的《精神形成的教学》(Teaching for Spiritual Formation)背后的假设和思想是大胆的,至少在今天的教育背景下是这样的:在学校,尤其是基督教学校,可以也应该发生这种情况;教育的首要目标是形成美德和“基督徒的想象”;经典基督教父亲的“禁欲主义神学”是这种形成的重要指南;在当代基督教机构及其所服务的世界中进行这种形成是可能的,也是必要的。休斯借鉴了当代关于儿童和青少年精神形成的几次对话:克里斯蒂安·史密斯和梅琳达·伦德奎斯特·丹顿对“道德治疗性自然神论”的分析,查尔斯·泰勒对后基督教社会背景的描述,詹姆斯·K·A·史密斯关于形成性社会礼仪和具体学习的思想,大卫·I。史密斯对明显的基督教教育学的见解
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引用次数: 1
Writing about teaching 关于教学的写作
IF 0.5 0 RELIGION Pub Date : 2023-03-16 DOI: 10.1177/20569971231161032
David Smith
In the preface to his recent book Transforming Fire: Imagining Christian Teaching, Mark Jordan recalls his experiences as a young teacher who “found many books about teaching beside the point” and asserts that “we don’t need books about teaching so much as books that teach” (vii). Stated in such bald terms, I am not sure the distinction quite works. There are books that teach but teach the wrong thing, or have no bearing on teaching at all, and presumably these are not the items desired. It seems that the desire might be for books that teach that also teach us something about teaching. While Jordan’s book clearly aims to teach through a particular rhetorical mode and the inclusion of imaginative exercises and invitations to reflection, it still seems appropriate to call it a book about teaching. Yet I am not sure that the intention was a clean philosophical distinction so much as a provocation to consider whether the ways in which we write and read about teaching actually help us to teach, let alone to teach in a manner wisely informed by theological reflection. Read in that way, the comment resonated with some of my own longstanding dissatisfactions. It names a problem that seems worth probing further. Jordan explains his own antipathy toward many of the books he encountered early in his career as being rooted in the sense that “either they offered small, tidy solutions to incidental problems or they deduced a satisfied system from assumptions about what ideal Christian teaching should be.” Again, this rings true to my experience. There have been plenty of books offering collections of tips and tricks for the classroom. A current wave of books offering guides to applying the minutiae of current cognitive science may be added to the list. They can be a helpful source of small fixes, some of which are a significant help, yet many of them offer little reflection on what, why, whom, or even exactly how we are teaching. Many model an atomized way of thinking about what teaching is, accumulating the fixes one by one and presenting them in lists of increasing size. The apparently unlikely search combination of “hundred” and “teaching” yields plenty of hits in major online bookstores, reflecting the same preoccupation with numerical accumulation of quick solutions to life problems accompanied by minimal demand for commitment or joined up reflection that adorns the front covers of lifestyle magazines at the supermarket checkout. Neither a rich sense of context (social, ethical, economic, cultural, spiritual, interpersonal, etc.) nor a strong investment in cohesion of underlying educational vision are typically strong points in such texts. At the other end of the scale are books that are big
在他最近出版的《转化之火:想象基督教教学》一书的序言中,马克·乔丹回忆了他作为一名年轻教师的经历,他“发现许多关于教学的书都离题了”,并断言“我们不需要关于教学的书籍,而更需要教学的书籍”(vii)。用这样赤裸裸的措辞来说,我不确定这种区别是否有效。有些书教错了东西,或者根本与教学无关,大概这些都不是想要的。人们似乎渴望那些能教会我们一些关于教学的书。虽然乔丹的书显然旨在通过一种特殊的修辞模式进行教学,并包含富有想象力的练习和反思邀请,但称之为一本关于教学的书似乎仍然很合适。然而,我不确定这一意图是否是一种纯粹的哲学区分,而是一种挑衅,让我们思考我们写作和阅读教学的方式是否真的有助于我们教学,更不用说以神学反思的明智方式教学了。以这种方式阅读,这条评论引起了我自己长期以来的一些不满。它提出了一个似乎值得进一步探究的问题。乔丹解释说,他自己对职业生涯早期遇到的许多书的反感源于这样一种感觉,即“要么它们为偶然的问题提供了小而整洁的解决方案,要么它们从对理想的基督教教学应该是什么的假设中推导出了一个令人满意的体系。”同样,这听起来符合我的经验。有很多书为课堂提供了一些技巧和窍门。当前一波提供应用当前认知科学细节指南的书籍可能会被添加到列表中。它们可能是小修复的有用来源,其中一些是重要的帮助,但其中许多几乎没有反思我们在教什么、为什么、谁,甚至确切地说是如何教的。许多人以原子化的方式思考什么是教学,一个接一个地积累解决方案,并将其呈现在越来越大的列表中。“百家号”和“教学号”这两个显然不太可能的搜索组合在各大在线书店中获得了大量点击,反映出人们同样专注于快速解决生活问题的数字积累,同时对承诺或联合反思的需求也很小,这装饰在超市收银台生活方式杂志的封面上。无论是丰富的语境感(社会、伦理、经济、文化、精神、人际关系等),还是对潜在教育愿景的凝聚力的有力投资,都不是此类文本的典型优势。天平的另一端是那些很大的书
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引用次数: 0
The incarnation and education as acts of weaving: Towards a comprehensive approach to schooling from a Christian perspective 作为编织行为的化身和教育:从基督教的角度走向全面的教育方法
IF 0.5 0 RELIGION Pub Date : 2023-03-01 DOI: 10.1177/20569971221098424
Carmelo Galioto
This article proposes the Incarnation as a theological principle that illuminates the educational task, especially for Christian-oriented schools. Initially, I develop keys to understanding the Incarnation as an integrating event that can help us understand education as a comprehensive phenomenon. Then, I explore implications: First, based on the symbolism of the Incarnation as act of weaving, I consider education as a set of processes that allows the emergence of the divine-human vocation; second, studying can be conceived as a tool for a comprehensive weaving of a person’s true self. I discuss the validity of the implications of this perspective.
本文提出化身作为一个神学原则,阐明了教育任务,特别是对基督教学校。最初,我开发了将化身理解为一个整合事件的关键,这可以帮助我们将教育理解为一种综合现象。然后,我探讨了其含义:首先,基于化身作为编织行为的象征意义,我认为教育是一套允许神圣人类职业出现的过程;其次,学习可以被视为一个人真实自我的综合编织工具。我讨论了这种观点的有效性。
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引用次数: 0
Book Review: Martin Luther: Father of the Reformation and Educational Reformer 书评:马丁·路德:宗教改革之父和教育改革者
IF 0.5 0 RELIGION Pub Date : 2023-02-01 DOI: 10.1177/20569971221135756
Boris Paschke
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引用次数: 0
Forming Christian virtues through Sabbath practices 通过安息日实践形成基督教美德
IF 0.5 0 RELIGION Pub Date : 2023-01-31 DOI: 10.1177/20569971231151229
Rachel B. Griffis
In the March 2020 issue of International Journal of Christianity and Education, Ken Badley wrote a prescient editorial titled “Green Spaces and Sabbath,” which argues “both we and our students need to breathe” and calls for “robust warrants” that encourage teachers to incorporate the biblical practices of Sabbath into educational spaces (2020: 3, 5). In his reflection on the concept of the Jubilee, Badley draws attention to the implication that “we should even let the economy rest from time to time,” and in what is now an ironic statement, he adds that economic rest is “unthinkable in our own day” (2020: 2). Although not articulated in terms of “rest,” the ensuing stay-at-home orders and economic shutdowns that were implemented around the time Badley’s editorial was published effectively provided opportunity for teachers and students (and others) to get a taste of a world not driven by economic interest and instead the health and safety of people living under the threat of a new virus. Regardless as to whether the economic shutdowns were the best response to COVID19, the very concept introduced to our world the possibility that life need not be ordered by money and production. As a Christian teacher who has long incorporated the principles of Sabbath both into my life and my teaching, I hoped amid the quarantines in 2020 that my students would experientially discover that something other than money might drive their choices, priorities, and daily rhythms. In effect, I hoped that peoples’ widespread choice to prioritize physical health over the production of commodities would attune students to the biblical practice of Sabbath, a practice I believe will equip them to resist the vices of our time and to develop Christian virtues. As Walter Brueggemann asserts, Sabbath-keeping “is an act of both resistance and alternative ... because it is a visible insistence that our lives are not defined by the production and consumption of commodity goods” (2014: xiii-xiv). Or, as Abraham Joshua Heschel states, Sabbath is “a day on which we stop worshipping the idols of technical civilization” (1951: 28). Given the extent to which greed and consumerism are normalized in academic ritual and rhetoric— specifically to motivate students both to enroll and take their studies seriously—the practice and concept of the Sabbath is a powerful alternative to the status quo that Christian teachers should share with their students. “Those who remember and keep
在2020年3月出版的《国际基督教与教育杂志》上,Ken Badley写了一篇有先见之明的社论,题为《绿地与安息日》,文章认为“我们和学生都需要呼吸”,并呼吁“强有力的保证”,鼓励教师将圣经中关于安息日的实践融入教育空间(2020:3,5)。Badley在反思禧年的概念时,提请注意“我们甚至应该让经济不时休息”的含义,他补充道,经济休息“在我们自己的时代是不可想象的”(2020:2)。尽管没有从“休息”的角度来阐述,但在Badley的社论发表前后,随之而来的居家令和经济停摆有效地为教师和学生(以及其他人)提供了机会,让他们体验一个不受经济利益驱动的世界,而是生活在新病毒威胁下的人们的健康和安全。不管经济停摆是否是应对新冠肺炎的最佳措施19,正是这一概念向我们的世界引入了生活不需要由金钱和生产来安排的可能性。作为一名长期以来一直将安息日原则融入我的生活和教学的基督教教师,我希望在2020年的隔离期间,我的学生会从经验上发现,金钱之外的东西可能会驱动他们的选择、优先事项和日常节奏。实际上,我希望人们普遍选择将身体健康置于商品生产之上,这将使学生适应圣经中的安息日实践,我相信这种实践将使他们能够抵制我们时代的恶习,发展基督教美德。正如Walter Brueggemann所断言的那样,守安息日“既是一种抵抗,也是一种选择……因为这是一种明显的坚持,即我们的生活不是由商品的生产和消费来定义的”(2014:xiiixiv)。或者,正如亚伯拉罕·约书亚·赫歇尔所说,安息日是“我们停止崇拜技术文明偶像的日子”(1951:28)。考虑到贪婪和消费主义在学术仪式和言论中的正常化程度,特别是为了激励学生报名并认真对待他们的学业,安息日的实践和概念是基督教教师应该与学生分享的现状的有力替代方案。“那些记得并保持
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引用次数: 0
Book Review: The Myth of the Saving Power of Education 书评:教育拯救力量的神话
IF 0.5 0 RELIGION Pub Date : 2023-01-31 DOI: 10.1177/20569971231151582
R. Fox
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引用次数: 0
Book Review: The Flourishing Teacher: Vocational Renewal for a Sacred Profession 书评:《蓬勃发展的教师:神圣职业的职业更新》
IF 0.5 0 RELIGION Pub Date : 2023-01-31 DOI: 10.1177/20569971221149355
Karen A. Wrobbel
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引用次数: 0
Book Review: Charitable Writing: Cultivating Virtue Through Our Words 书评:慈善写作:以言修身
IF 0.5 0 RELIGION Pub Date : 2023-01-30 DOI: 10.1177/20569971221139131
Rachel B. Griffis
Richard Hughes Gibson and James Edward Beitler III ’ s Charitable Writing: Cultivating Virtue Through Our Words mines the Christian tradition for philosophical and practical insights regarding both the habit and teaching of writing. The authors explore “ how we conceive of, and, in turn, practice writing, ” arguing that “ our spiritual commitments can and should provide bearings for our academic and professional work ” (p. 1). In addition to building their argument upon scripture and foundational texts of the Christian tradition, the authors include visual art as a springboard for re fl ection, such as Andrea Mantegna ’ s San Luca Altarpiece , David Holgate ’ s Julian of Norwich , and Albrecht Dürer ’ s St Jerome in His Study .
理查德·休斯·吉布森和詹姆斯·爱德华·贝特勒三世的《慈善写作:通过我们的语言培养美德》一书挖掘了基督教传统中关于写作习惯和教学的哲学和实践见解。作者探讨了“我们如何构思,反过来,实践写作”,认为“我们的精神承诺可以而且应该为我们的学术和专业工作提供方向”(第1页)。除了将他们的论点建立在圣经和基督教传统的基础文本上,作者还将视觉艺术作为反思的跳板,如安德里亚·曼特尼亚的圣卢卡祭坛,大卫·霍尔盖特的诺里奇朱利安,和阿尔布雷希特的作品《研究中的圣杰罗姆》。
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引用次数: 0
Book Review: Faith, Life, and Learning Online: Promoting Mission Across Learning Modalities 书评:信仰、生活和在线学习:跨学习方式促进使命
IF 0.5 0 RELIGION Pub Date : 2022-12-20 DOI: 10.1177/20569971221140293
Linda L. Samek
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引用次数: 0
期刊
International Journal of Christianity & Education
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