AbstractThis study explored the spiritual needs of Christian families by surveying and holding focus groups with parents and congregational leaders. We discovered a disconnect between what congregational leaders think is happening with families and the lived experience of families. Congregational leaders often perceive the lack of church engagement from families as disinterest or devaluing of spirituality and faith over and against other pursuits. However, our data revealed that parents deeply value spirituality and issues of faith. This research highlights the need for deep listening on the part of congregational leaders coupled with empathy for the pressures parents are currently feeling.Keywords: Christian familiesparentsparentingnurturing spiritual livesCOVID-19spiritualityspiritual well-beingchurch attendance Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 This study originally sought to interview caregivers of children and youth including grandparents, aunts, uncles, etc. However, everyone but two individuals in our sample identified as a “parent.” As such, we use the term parent throughout the manuscript rather than the broader term of caregiver.2 The mission of Godly Play is to support research, curriculum, and training for the purpose of nurturing the spiritual well-being of children.3 Participants were from California, Canada, Florida, Georgia, Indiana, Kentucky, Massachusetts, Mississippi, Missouri, Tennessee, Vermont, Washington State, West Virginia, and Texas.Additional informationNotes on contributorsCheryl MinorCheryl Minor is the Director of the Center for the Theology of Childhood for the Godly Play Foundation, the research and publishing arm of the Foundation. She has a Ph.D. from Northcentral University in Scottsdale, Arizona Her work is focused on nurturing the spiritual well-being of children. Email: cheryl.minor@godlyplayfoundation.orgHannah Sutton-AdamsHannah Sutton-Adams is a Ph.D. candidate in Theology and Education at Boston College and a board-certified chaplain. She is the research assistant at the Center for the Theology of Childhood with the Godly Play Foundation.Heather IngersollHeather Ingersoll is the Executive Director of the Godly Play Foundation, a non-profit supporting the spiritual nurture of children through research, training, and curricula. Her professional experience is focused on using academic discourse and empirical research to inform practical support for the spirituality of children in churches, schools, and organizations.
{"title":"Crossed Wires: The Disconnect Between Christian Leaders’ Perceptions of Parents and the Lived Experiences of Contemporary Families","authors":"Cheryl Minor, Hannah Sutton-Adams, Heather Ingersoll","doi":"10.1080/00344087.2023.2269342","DOIUrl":"https://doi.org/10.1080/00344087.2023.2269342","url":null,"abstract":"AbstractThis study explored the spiritual needs of Christian families by surveying and holding focus groups with parents and congregational leaders. We discovered a disconnect between what congregational leaders think is happening with families and the lived experience of families. Congregational leaders often perceive the lack of church engagement from families as disinterest or devaluing of spirituality and faith over and against other pursuits. However, our data revealed that parents deeply value spirituality and issues of faith. This research highlights the need for deep listening on the part of congregational leaders coupled with empathy for the pressures parents are currently feeling.Keywords: Christian familiesparentsparentingnurturing spiritual livesCOVID-19spiritualityspiritual well-beingchurch attendance Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 This study originally sought to interview caregivers of children and youth including grandparents, aunts, uncles, etc. However, everyone but two individuals in our sample identified as a “parent.” As such, we use the term parent throughout the manuscript rather than the broader term of caregiver.2 The mission of Godly Play is to support research, curriculum, and training for the purpose of nurturing the spiritual well-being of children.3 Participants were from California, Canada, Florida, Georgia, Indiana, Kentucky, Massachusetts, Mississippi, Missouri, Tennessee, Vermont, Washington State, West Virginia, and Texas.Additional informationNotes on contributorsCheryl MinorCheryl Minor is the Director of the Center for the Theology of Childhood for the Godly Play Foundation, the research and publishing arm of the Foundation. She has a Ph.D. from Northcentral University in Scottsdale, Arizona Her work is focused on nurturing the spiritual well-being of children. Email: cheryl.minor@godlyplayfoundation.orgHannah Sutton-AdamsHannah Sutton-Adams is a Ph.D. candidate in Theology and Education at Boston College and a board-certified chaplain. She is the research assistant at the Center for the Theology of Childhood with the Godly Play Foundation.Heather IngersollHeather Ingersoll is the Executive Director of the Godly Play Foundation, a non-profit supporting the spiritual nurture of children through research, training, and curricula. Her professional experience is focused on using academic discourse and empirical research to inform practical support for the spirituality of children in churches, schools, and organizations.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"1978 7","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135637062","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-28DOI: 10.1080/00344087.2023.2264554
Thi An Hoa Nguyen,
AbstractThis article introduces the category of spiritual intelligence (SI) as a vital way for religious education to cultivate knowledge and practical wisdom. SI fosters human interconnectedness and promotes a sense of belonging for learners. It helps strengthen learners’ identities and creates a just learning environment. The article proposes a version of SI grounded in the ideas of Koinonia (communion) in Christianity and Sangha (community) in Buddhism, which are useful for learners in both religious traditions and across religions.Keywords: Formationspiritual intelligencespiritual crisiswisdomcommunityinterconnectedness Disclosure statementNo potential conflict of interest was reported by the author(s).Additional informationNotes on contributorsThi An Hoa Nguyen,Thi An Hoa Nguyen is a third-year Ph.D. student in Theology and Education at Boston College. She is a member of the Congregation of the Lovers of the Holy Cross of Đà Lạt (LHC), the first women’s religious congregation instituted in Vietnam in 1671. Sr. An Hoa holds an M.A. in Theology from Yale University. Email: thianhoa.nguyen@bc.edu
摘要本文介绍了宗教教育培养知识和实践智慧的重要途径——精神智能的范畴。科学探究促进了人与人之间的联系，促进了学习者的归属感。它有助于加强学习者的身份认同，创造一个公正的学习环境。本文提出了一个基于基督教的Koinonia(共融)和佛教的Sangha(社区)思想的科学探究的版本，这对宗教传统和跨宗教的学习者都很有用。关键词:形成;精神智力;精神危机;Thi An Hoa Nguyen,Thi An Hoa Nguyen是波士顿学院神学与教育专业的三年级博士生。她是Đà Lạt圣十字会(LHC)的成员，这是1671年在越南成立的第一个妇女宗教会。安华博士持有耶鲁大学神学硕士学位。电子邮件:thianhoa.nguyen@bc.edu
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Pub Date : 2023-10-27DOI: 10.1080/00344087.2023.2268971
Eunil David Cho, Garam Han
AbstractThis article explores how pilgrimage shapes the ways in which Korean American youth and young adults develop their sense of intersectional identities by visiting their motherland. The coauthors begin by highlighting the limitation of Korean American churches’ emphasis on text-based education, suggesting how pilgrimage as a spiritual practice could be more implemented for more embodied and experiential learning. By analyzing the Trip to the Motherland program run by the Presbyterian Churches in Korea and North America, the article demonstrates how transnational pilgrimage enables young pilgrims to gain a renewed sense of intersectional identities, which integrates their racial, ethnic, and religious lives.Keywords: Korean Americanpilgrimageembodied learningyoung adultsidentity development Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 The term “intersectional identity” comes from the concept of “intersectionality,” first coined by Kimberlé Crenshaw (Citation1989). Intersectionality describes how race and racism need to be understood at their intersection with other forms of indentification, such as gender, class, ethnicity, sexuality, immigration status, and more. This concept is helpful in exploring how Korean American young people often struggle to make sense of their racial, ethnic, cultural, and religious identities as racially minoritized individuals in America.2 Christine Hong and Anne Carter Walker (Citation2020) use a similar methodology in their co-written article. Inspired by bell hooks, Hong and Carter Walker use their personal narratives as a way to engage in critical dialogue and reflection on religious education and what it means to be religious educators as scholars of color. Patrick Reyes (Citation2018) also employs a similar approach in his article, “Practical Theology as Knowledge of Origin and Migration.”3 Cho participated in the pilgrimage in 2015 and 2018 and Han participated in the pilgrimage program in 2022.4 In the history of Korean Christianity, along with American Presbyterians, American Methodists also laid the Protestant Christian foundation in Korea, such as Henry G. Appenzeller, George Heber Jones, and Mary Scranton.5 Another similar program is called Brightright Israel, which provides opportunities for young American Jews to visit Israel on an all-expense-paid ten-day pilgrimage-tour. Sociologist and Jewish studies scholar Shaul Kelner (Citation2010) writes about the program and explores how it helps American Jewish young adults to think more extensively about their identities as they visit their motherland in Tours That Bind: Diaspora, Pilgrimage, and Israeli Birthright Tourism.6 While the transition into “Individuative-Reflective” faith ideally happens in the early to mid-twenties, Fowler (Citation1995) strongly indicates that not every young adult succeeds in doing it. Many people could also transition into this stage after their young adulthood.7 Yoido Full Gosp
摘要本文探讨了朝圣是如何塑造韩裔美国青年和年轻人通过访问祖国来发展他们的交叉身份感的。共同作者首先强调了韩裔美国教会强调基于文本的教育的局限性，建议如何将朝圣作为一种精神实践，更多地实施具体化和体验式学习。本文通过分析韩国长老会和北美长老会开展的“祖国之旅”项目，展示了跨国朝圣如何使年轻的朝圣者获得融合种族、民族和宗教生活的新的交叉身份感。关键词:韩裔美国人朝圣具身学习青少年身份发展披露声明作者未报告潜在利益冲突。注1“交叉身份”一词来源于“交叉性”的概念，该概念最早由金伯利·勒·克伦肖(Citation1989)提出。交叉性描述了种族和种族主义需要如何与其他形式的认同(如性别、阶级、种族、性取向、移民身份等)相交叉来理解。这个概念有助于探索韩裔美国年轻人如何经常努力理解他们作为美国少数种族个体的种族、民族、文化和宗教身份。2 Christine Hong和Anne Carter Walker (Citation2020)在他们共同撰写的文章中使用了类似的方法。受贝尔·胡克斯的启发，洪和卡特·沃克用他们的个人叙述作为一种方式，参与宗教教育的批判性对话和反思，以及作为有色人种学者的宗教教育家意味着什么。帕特里克·雷耶斯(Patrick Reyes, Citation2018)在他的文章《作为起源和迁移知识的实践神学》中也采用了类似的方法。“赵某在2015年和2018年参加了朝圣，韩某在2022年参加了朝圣项目。”在韩国基督教的历史上，美国卫理公会教徒和美国长老会教徒一起为韩国奠定了新教的基础，如亨利·阿彭策勒、乔治·希伯·琼斯、玛丽·斯克兰顿等。该计划为年轻的美国犹太人提供了访问以色列的机会，他们可以免费进行为期十天的朝圣之旅。社会学家和犹太研究学者Shaul Kelner (Citation2010)写了这个项目，并探讨了它如何帮助美国犹太年轻人在他们访问祖国的旅行中更广泛地思考他们的身份:散居、朝圣和以色列与生俱来的权利旅游。虽然理想情况下，向“个人反思”信仰的转变发生在20岁左右，但福勒(Citation1995)强烈指出，并不是每个年轻人都能成功做到这一点。许多人在成年后也会过渡到这个阶段首尔的汝矣岛完全福音教会是世界上最大的教会，拥有大约48万名成员1984年5月3日，教皇约翰·保罗二世参观了这里，向烈士们致敬。他在韩国天主教成立200周年之际访问了韩国。一年后的1985年，特蕾莎修女参拜了靖国神社。1997年11月7日，靖国神社被指定为具有国家历史意义的遗址但是，沃菲尔德也指出，在一些宗教场所，参与者可能会感到失望，感到失望。因此，朝圣者可能会经历认知失调，这是人们在遇到冲突的经历时感到的精神不适在他的文章(2020)中，蒙塔古·威廉姆斯(Montague Williams)虽然没有将朝圣作为一个发展过程进行分析，但他研究了迈克尔·布朗(Michael Brown)死后前往密苏里州弗格森(Ferguson)的朝圣如何使年轻的大学生能够接受精神和身体参与社会正义之间的统一。并作为一群朝圣者，参与圣召的分辨Woori是韩语单词，意思是“我们”或“我们”。关于贡献者的说明:美国波士顿大学神学院，神学学院。电邮:eunilcho@bu.eduGaram HanGaram Han Garrett-Evangelical Theological Seminary, USA。电子邮件:garam.han@garrett.edu
{"title":"A Pilgrimage to the Motherland: Understanding Pilgrimage Experience as Embodied Religious Education for Korean American Youth and Young Adults","authors":"Eunil David Cho, Garam Han","doi":"10.1080/00344087.2023.2268971","DOIUrl":"https://doi.org/10.1080/00344087.2023.2268971","url":null,"abstract":"AbstractThis article explores how pilgrimage shapes the ways in which Korean American youth and young adults develop their sense of intersectional identities by visiting their motherland. The coauthors begin by highlighting the limitation of Korean American churches’ emphasis on text-based education, suggesting how pilgrimage as a spiritual practice could be more implemented for more embodied and experiential learning. By analyzing the Trip to the Motherland program run by the Presbyterian Churches in Korea and North America, the article demonstrates how transnational pilgrimage enables young pilgrims to gain a renewed sense of intersectional identities, which integrates their racial, ethnic, and religious lives.Keywords: Korean Americanpilgrimageembodied learningyoung adultsidentity development Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 The term “intersectional identity” comes from the concept of “intersectionality,” first coined by Kimberlé Crenshaw (Citation1989). Intersectionality describes how race and racism need to be understood at their intersection with other forms of indentification, such as gender, class, ethnicity, sexuality, immigration status, and more. This concept is helpful in exploring how Korean American young people often struggle to make sense of their racial, ethnic, cultural, and religious identities as racially minoritized individuals in America.2 Christine Hong and Anne Carter Walker (Citation2020) use a similar methodology in their co-written article. Inspired by bell hooks, Hong and Carter Walker use their personal narratives as a way to engage in critical dialogue and reflection on religious education and what it means to be religious educators as scholars of color. Patrick Reyes (Citation2018) also employs a similar approach in his article, “Practical Theology as Knowledge of Origin and Migration.”3 Cho participated in the pilgrimage in 2015 and 2018 and Han participated in the pilgrimage program in 2022.4 In the history of Korean Christianity, along with American Presbyterians, American Methodists also laid the Protestant Christian foundation in Korea, such as Henry G. Appenzeller, George Heber Jones, and Mary Scranton.5 Another similar program is called Brightright Israel, which provides opportunities for young American Jews to visit Israel on an all-expense-paid ten-day pilgrimage-tour. Sociologist and Jewish studies scholar Shaul Kelner (Citation2010) writes about the program and explores how it helps American Jewish young adults to think more extensively about their identities as they visit their motherland in Tours That Bind: Diaspora, Pilgrimage, and Israeli Birthright Tourism.6 While the transition into “Individuative-Reflective” faith ideally happens in the early to mid-twenties, Fowler (Citation1995) strongly indicates that not every young adult succeeds in doing it. Many people could also transition into this stage after their young adulthood.7 Yoido Full Gosp","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136236036","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-26DOI: 10.1080/00344087.2023.2268463
Elizabeth Vice
AbstractThere is significant research on the built environment’s support for children’s optimal learning in educational settings. While faith itself is transmitted through conversation with God, the process of conversation, as well as a child’s interaction and growth within their community, is affected by the physically built environment of the classroom. By filtering data through a lens of God’s gift of place, we can see what is often taken for granted or measured by adult standards. When place is viewed as the third teacher, best practices can help children enter a flow state of learning which supports their spiritual development.Keywords: built environmentchildren’s facilitiescreating communityChristian educationclassroomschildren’s optimal learning Disclosure statementNo potential conflict of interest was reported by the author(s).Additional informationNotes on contributorsElizabeth ViceElizabeth Vice has years of training and education both in human development, Montessori pedagogy, and theology. At Parkside, she combines all of these skills to assist the children as they live into the reality that they are loved by God. Email: eavice@mindspring.com
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Pub Date : 2023-10-26DOI: 10.1080/00344087.2023.2268465
Thi An Hoa Nguyen
AbstractIn light of the history of immigration during and after the Vietnam War, Vietnamese American families are struggling to live between two worlds: their old culture and nation and their new life in the United States. Parents face a dilemma in raising their children, either to maintain the Vietnamese tradition or to adapt to the new American culture. I propose a Family-Centered Faith Formation model to accompany immigrant children on their faith journey by naming false family narratives and rewriting family narratives using a practical theology approach.Keywords: Immigrant familiesidentitychildren’s agencyFamily-Centered Faith Formation Disclosure statementNo potential conflict of interest was reported by the authors.Additional informationNotes on contributorsThi An Hoa NguyenThi An Hoa Nguyen is a third-year Ph.D. student in Theology and Education at Boston College. She is a member of the Congregation of The Lovers of the Holy Cross of Đà Lạt, the first women’s religious congregation instituted in Vietnam in 1671. Sr. An Hoa holds an M.A. in Theology from Yale University. Email: thianhoa.nguyen@bc.edu
根据越南战争期间和战后的移民历史，越南裔美国家庭正努力生活在两个世界之间:他们的旧文化和民族与他们在美国的新生活。父母们在抚养孩子的过程中面临着进退两难的境地:要么保持越南传统，要么适应新的美国文化。我提出了一个以家庭为中心的信仰形成模型，通过命名虚假的家庭叙事，并使用实用的神学方法重写家庭叙事，来陪伴移民儿童的信仰之旅。关键词:移民家庭身份儿童机构以家庭为中心的信仰形成披露声明作者未发现潜在利益冲突作者简介thi An Hoa Nguyen是波士顿学院神学与教育专业的三年级博士生。她是Đà Lạt圣十字情人会的成员，这是1671年在越南建立的第一个妇女宗教团体。安华博士持有耶鲁大学神学硕士学位。电子邮件:thianhoa.nguyen@bc.edu
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Pub Date : 2023-10-24DOI: 10.1080/00344087.2023.2268446
Gina A. S. Robinson
AbstractThe purpose of this article is to explore suburban Black Christian girls’ experiences of microaggressions in the public high school context. Through an ethnographic study, personal narratives were collected from six suburban Black Christian girls who all attended the same African Methodist Episcopal (AME) church where I served as the youth minister. These narratives offer insight into ways microaggression encounters in suburban schools can impact the personal identity, racial identity, and spiritual formation of Black adolescent girls. The Black sanctuary is the context where the girls in the study felt most accepted, represented, and safe. This implies re-imagining religious education practices with Black girls is important if pastors want to cultivate formative spaces that help Black youth thrive in an Oreo World.Keywords: MicroaggressionsBlack girlseducationChristianethnography Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Dictionary.com, s.v. Oreo. https://www.dictionary.com/browse/oreo.2 According to the Chicago Public Schools “Understanding Special Education” webpage, a 504 plan is “a plan developed to ensure that a child who has a disability under the law (Section 504 of the Rehabilitation Act of 1973) and is attending an elementary or secondary educational institution receives accommodations and supports that will ensure their academic success and equal access to the learning environment. The disability must substantially limit a major life activity, which includes a child’s ability to learn in a general education classroom.” https://www.cps.edu/services-and-supports/special-education/understanding-special-education/#:∼:text=The%20504%20Plan%20is%20a,equal%20access%20to%20the%20learning. Accessed May 13, 2022.Additional informationNotes on contributorsGina A. S. RobinsonGina A. S. Robinson, PhD is at Wabash Center for Teaching and Learning in Theology and Religion, Crawfordsville, IN, USA. E-mail: robinsog@wabash.edu
{"title":"Educating Black Girls Enduring Microaggressions in an Oreo World","authors":"Gina A. S. Robinson","doi":"10.1080/00344087.2023.2268446","DOIUrl":"https://doi.org/10.1080/00344087.2023.2268446","url":null,"abstract":"AbstractThe purpose of this article is to explore suburban Black Christian girls’ experiences of microaggressions in the public high school context. Through an ethnographic study, personal narratives were collected from six suburban Black Christian girls who all attended the same African Methodist Episcopal (AME) church where I served as the youth minister. These narratives offer insight into ways microaggression encounters in suburban schools can impact the personal identity, racial identity, and spiritual formation of Black adolescent girls. The Black sanctuary is the context where the girls in the study felt most accepted, represented, and safe. This implies re-imagining religious education practices with Black girls is important if pastors want to cultivate formative spaces that help Black youth thrive in an Oreo World.Keywords: MicroaggressionsBlack girlseducationChristianethnography Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Dictionary.com, s.v. Oreo. https://www.dictionary.com/browse/oreo.2 According to the Chicago Public Schools “Understanding Special Education” webpage, a 504 plan is “a plan developed to ensure that a child who has a disability under the law (Section 504 of the Rehabilitation Act of 1973) and is attending an elementary or secondary educational institution receives accommodations and supports that will ensure their academic success and equal access to the learning environment. The disability must substantially limit a major life activity, which includes a child’s ability to learn in a general education classroom.” https://www.cps.edu/services-and-supports/special-education/understanding-special-education/#:∼:text=The%20504%20Plan%20is%20a,equal%20access%20to%20the%20learning. Accessed May 13, 2022.Additional informationNotes on contributorsGina A. S. RobinsonGina A. S. Robinson, PhD is at Wabash Center for Teaching and Learning in Theology and Religion, Crawfordsville, IN, USA. E-mail: robinsog@wabash.edu","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"9 2","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135267530","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-23DOI: 10.1080/00344087.2023.2268439
Robert Skoretz
AbstractThis article explores religious and spiritual influences that motivate adolescents to show kindness toward their peers who are outside their friend group. Findings from semi-structured interviews with 21 students from eight Christian high schools show the importance of presence, modeling, resources, and education for supporting adolescent prosocial cross-group interaction. These findings are put in conversation with relevant literature, and the article shares practical insights for communities of faith who wish to prioritize, encourage, and support acts of kindness among their teens.Keywords: Adolescent kindnessprosocial behaviorreligious education Disclosure statementNo potential conflict of interest was reported by the authors.Notes1 All participant names and some narrative details have been changed to protect participant confidentiality.Additional informationNotes on contributorsRobert SkoretzRobert Skoretz is a secondary school Religion teacher at Loma Linda Academy, a private Seventh-day Adventist school. He earned a PhD in Practical Theology from Claremont School of Theology with an emphasis in Religious Education and continues to pursue interests in prosocial behavior, interreligious literacy and dialogue, and religious education. E-mail: http://rskoretz@lla.org.
{"title":"Religious Education and Adolescent Kindness: A Qualitative Study among Students in Christian Secondary Schools","authors":"Robert Skoretz","doi":"10.1080/00344087.2023.2268439","DOIUrl":"https://doi.org/10.1080/00344087.2023.2268439","url":null,"abstract":"AbstractThis article explores religious and spiritual influences that motivate adolescents to show kindness toward their peers who are outside their friend group. Findings from semi-structured interviews with 21 students from eight Christian high schools show the importance of presence, modeling, resources, and education for supporting adolescent prosocial cross-group interaction. These findings are put in conversation with relevant literature, and the article shares practical insights for communities of faith who wish to prioritize, encourage, and support acts of kindness among their teens.Keywords: Adolescent kindnessprosocial behaviorreligious education Disclosure statementNo potential conflict of interest was reported by the authors.Notes1 All participant names and some narrative details have been changed to protect participant confidentiality.Additional informationNotes on contributorsRobert SkoretzRobert Skoretz is a secondary school Religion teacher at Loma Linda Academy, a private Seventh-day Adventist school. He earned a PhD in Practical Theology from Claremont School of Theology with an emphasis in Religious Education and continues to pursue interests in prosocial behavior, interreligious literacy and dialogue, and religious education. E-mail: http://rskoretz@lla.org.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"17 12","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135367965","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-19DOI: 10.1080/00344087.2023.2268457
Eliana Ah-Rum Ku
AbstractThis article explores how religious education can access and embrace children with refugee/internally displaced people (IDP) backgrounds to address the issues associated with feelings of loss safely and to contribute to a socially just framework. This article makes practical recommendations for religious educators to respond better to the suffering of children who experience violence, oppression, and control, and it invites the formation of communities of mutual respect that honor children’s identities and subjective experiences. Through the discourses and practice of lament and hospitality and with the ethics of inter-embracement, this article rethinks the meaning of a sense of social belonging, safety, and restoration.Keywords: Lamenthospitalityinter-embracementrefugee/IDPreligious education Disclosure statementNo potential conflict of interest was reported by the author.Additional informationNotes on contributorsEliana Ah-Rum KuEliana Ah-Rum Ku, Research interests are lament, hospitality, postcolonial feminist hermeneutics, intersectional oppression, and narrative ethics in preaching. Among recent researches are “Towards an Asian decolonial Christian Hospitality: Shù (恕), Pachinko, and the Migrant Other,” “Lament-Driven Preaching for a 戀 (Yeon) Community,” “The Hermeneutics of Hospitality for Epistemic Justice”. Email: elianasoriyuni@gmail.com.
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Pub Date : 2023-09-29DOI: 10.1080/00344087.2023.2259701
Anne Carter Walker
AbstractThis article, developed from an oral presentation of the Presidential Address offered at the 2023 Annual Meeting of the Religious Education Association, invites the guild to repurpose its governance and discourse practices around Indigenous feminist kitchen table methodology. It names the process of this methodology, and invites the guild to participate in the actualization of its own anti-colonial future through the practices of reciprocity and mutual recognition that shape this methodology.Keywords: Religious educationanti-colonialismgovernanceIndigenous feminismkitchen table methodology Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 I am a citizen of Cherokee Nation (Tahlequah, OK).2 I encourage you to read Kayla Meredith August’s paper, “Preaching from the Kitchen: The Proclamation of Black Women from Seemingly Ordinary Spaces and How It Transforms the Faith of Youth” from the 2023 REA Annual Meeting Proceedings (August Citation2023).3 Dori Grinenko Baker offers an excellent template for story-sharing that includes theological reflection: Listen, Immerse, View, Explore/Enact (Baker Citation2023). Likewise, Yohana Junker and Aizaiah Yong offer “SpiritLetters,” a story-sharing process via letter-writing designed to “bless the space between us” in the digital classroom (Junker and Yong Citation2022).Additional informationNotes on contributorsAnne Carter WalkerAnne Carter Walker is Associate Dean of Academic and Student Affairs and Affiliate Assistant Professor of Practical Theology and Vocational Formation at Phillips Theological Seminary in Tulsa, OK. Email: annecwalker@gmail.com
{"title":"Let us Govern around the Kitchen Table: Embodying the Guild’s Anti-Colonial Commitments","authors":"Anne Carter Walker","doi":"10.1080/00344087.2023.2259701","DOIUrl":"https://doi.org/10.1080/00344087.2023.2259701","url":null,"abstract":"AbstractThis article, developed from an oral presentation of the Presidential Address offered at the 2023 Annual Meeting of the Religious Education Association, invites the guild to repurpose its governance and discourse practices around Indigenous feminist kitchen table methodology. It names the process of this methodology, and invites the guild to participate in the actualization of its own anti-colonial future through the practices of reciprocity and mutual recognition that shape this methodology.Keywords: Religious educationanti-colonialismgovernanceIndigenous feminismkitchen table methodology Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 <sup></sup> I am a citizen of Cherokee Nation (Tahlequah, OK).2 <sup></sup> I encourage you to read Kayla Meredith August’s paper, “Preaching from the Kitchen: The Proclamation of Black Women from Seemingly Ordinary Spaces and How It Transforms the Faith of Youth” from the 2023 REA Annual Meeting Proceedings (August Citation2023).3 Dori Grinenko Baker offers an excellent template for story-sharing that includes theological reflection: Listen, Immerse, View, Explore/Enact (Baker Citation2023). Likewise, Yohana Junker and Aizaiah Yong offer “SpiritLetters,” a story-sharing process via letter-writing designed to “bless the space between us” in the digital classroom (Junker and Yong Citation2022).Additional informationNotes on contributorsAnne Carter WalkerAnne Carter Walker is Associate Dean of Academic and Student Affairs and Affiliate Assistant Professor of Practical Theology and Vocational Formation at Phillips Theological Seminary in Tulsa, OK. Email: annecwalker@gmail.com","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"49 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135244464","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-27DOI: 10.1080/00344087.2023.2227812
Sheryl A. Kujawa-Holbrook
AbstractThis article reflects on the role of the academic dean in theological education in relation to faculty of color. Drawing on research related to faculty of color in higher education and theological education, the article explores issues and responses to the challenges faced by faculty of color in predominately White institutions, and maps potential responses and strategies.KEYWORD: Mentoringmentoring communityfaculty of coloracademic deantheological educationWhite Additional informationNotes on contributorsSheryl A. Kujawa-HolbrookSheryl A. Kujawa-Holbrook is Pofessor of Practical Theology and Religious Education at Claremont School of Theology. She formerly served as Academic Dean at Claremont School of Theology and at Episcopal Divinity School. She has published widely on the intersection of race and religious education, spiritual formation, interreligious education, and pastoral care. Email: skujawa-holbrook@cst.edu.
摘要本文从有色系的角度，对教务长在神学教育中的作用进行了反思。根据高等教育和神学教育中有色人种教师的相关研究，本文探讨了白人占主导地位的机构中有色人种教师所面临的挑战的问题和应对措施，并绘制了可能的应对措施和策略。关键词:指导社区有色人种学院学术院长神学教育白色附加信息撰稿人备注谢丽尔A.库贾瓦-霍尔布鲁克谢丽尔A.库贾瓦-霍尔布鲁克是克莱蒙特神学院实用神学和宗教教育教授。她曾担任克莱蒙特神学院(Claremont School of Theology)和圣公会神学院(Episcopal Divinity School)的院长。她在种族和宗教教育、精神形成、宗教间教育和教牧关怀的交叉领域发表了大量文章。电子邮件:skujawa-holbrook@cst.edu。
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