Search results - CEJSH

1

Edukacja religijna w Norwegii

100%

Domagalska-Nowak K.

Studia Edukacyjne

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2018

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issue 50

351-368

EN

The nature of religious education in Norwegian schools has been conditioned by the relationship between the state and the church. Hence the question: “Does Norway guarantee freedom of thought, belief and religion?” The main aim of the paper is to analyze the changes in the relationships between the state and the church, the state and religion as well as the location of Religious Education in Norwegian schools in the historical, juridical, social, and political context. The aims and scopes of religious education together with curricula in the comprehensive schools seem to be exceptional among European states. The social changes, including immigration from states with a different cultural background, and the rise of the humanities impact the changes in Norway and the Norwegian Church.

2

Podstawy prawne rekolekcji szkolnychw polskim systemie oświaty

77%

Mezglewski A.

Biuletyn Edukacji Medialnej

|

2013

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issue 1

22-32

EN

This paper focuses on legal regulations concerning the rights of students to be exempt from classes in order that they can participate in school religious retreats. It has been established that the regulations in question are systemically incoherent, significantly outdated and at tangent with other acts in the Polish legal system. First of all, one has to consider legally unjustified a solution where participating in school retreats (and hence, the exemption in question) is dependent on curricular religious education at school. This interdependence – in view of which a student must first participate in catechesis to be able to participate in retreats – is not only hard to understand, but it also seems against the law. Executing the consequent prohibition – which means disallowing students who do not take part in curricular religious classes to participate in school retreats – would definitely constitute a drastic and illegitimate constraint on one’s religious freedom and the violation of the Constitutional rule of civic equality. Also, it is legally illegitimate to make conditional the class exemption on students’ denomination and his/her belonging to a given religious group or community; such a community often imposes on its members the obligation to participate in e.g. Lent retreats. The Polish Constitution comprises the right for non-disclosure of one’s religious beliefs or denomination (Art. 53 par. 7). Students cannot be obliged to disclose the details concerning his/her denomination. However, his/her non-disclosure can prevent his/her being exempted from classes in order to participate in retreats. Thus, the current regulations under analysis in force are tentative and provisional in nature. The issue at hand should be regulated at the governmental level, that is in a state legal act which would cover the guarantees of religious freedom.

3

[rec.] A. Mariani. Educare e comunicare in un mondo virtuale. Opportunita` e rischi in prospettiva antropologico-morale. IF Press srl: Morolo 2012 ss. 339

77%

Kiciński A.

Biuletyn Edukacji Medialnej

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2014

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issue 1

137-140

EN

The publication entitled ‘Educare e comunicare in un mondo virtuale. Opportunità e rischi in prospettiva antropologico-morale’ (To educate and communicate in the virtual world. Opportunities and risks in the anthropological and moral perspective) is certainly worthy of becoming acquainted with in the anthropological and moral perspective. Polish readers will find there numerous inspirational thoughts of the Italian theologians who take the subject of media education in the broad meaning. They can familiarise with the valuable achievements of the Magisterium of the Catholic Church in Italy and can participate in an interesting discussion on the necessity of education in the world of media. Continuous change of communication forms and styles poses a serious challenge and encouragement for those responsible in Church for the issues of media education in order to explore research in various languages concerning them. For young scholars in the field of media education in Europe, the acquaintance with the review and the book itself will allow for further scientific development in this rapidly growing field of research.

4

THE ISSUE OF OLD AGE IN CURRICULUM GUIDELINES FOR RELIGIOUS EDUCATION

77%

Bielinowicz A.

Forum Teologiczne

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2016

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vol. 17

119-129

EN

The article presents the curriculum content related to old age included in the curriculum guidelines for Roman Catholic religious education in schools in Poland. The study is based on two documents that are currently in force: “Core Curriculum of the Roman Catholic Catechesis in Poland”, the text of which was adopted by the Polish Episcopal Conference on 8 March 2010, and the “Syllabus of the Roman Catholic Religious Education in Kindergartens and Schools”, adopted at the meeting of the Commission for Catholic Education of the Polish Episcopal Conference on 9 June 2010. Based on the analysis of the above-mentioned documents, issues concerning old age presented in detail have been proposed.

5

CATHOLIC SACRAMENTAL FORMATION FOR POLISH CHILDREN AND YOUNG PEOPLE IN ENGLAND AND WALES

77%

MĄKOSA P.

Studia Ełckie

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2015

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vol. 17

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issue 1

73-90

EN

According to official data, currently there are over two million Polish emigrants. Several hundred thousand of them live in Great Britain. Many studies and publications have been devoted to Polish emigration, but there have been none focussing on their religious life or Christian education and formation. To fill the gap, for the first time, empirical research has been carried out among Polish priests working with Polish emigrants in England and Wales. The survey concerned preparations for receiving the Sacraments organised by parishes of the Polish Catholic Mission established in that area. The survey tool in the form of a questionnaire was developed by academics from the John Paul II Catholic University of Lublin. The results obtained facilitated the determination of the organisational framework, topics, forms and methods of Catholic sacramental formation for Polish emigrants. This paper presents and analyses the results of the survey concerning the preparations of Polish children for their first Confession and Holy Communion, and the preparations of young people for the Sacrament of Confirmation. Furthermore, an attempt has been made at determining the major challenges faced by religious education and formation for Polish emigrants living in England and Wales, and the areas requiring further investigation have been identified.

6

Re-contextualising Catholic School Religious Education: Educating Young People Spiritually, Morally and Religiously for the 21st Century

77%

Rossiter G.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2020

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vol. 10

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issue 1

29-66

EN

Philip Phenix’s (1964) book Realms of meaning: A philosophy of the curriculum for general education started the ever growing movement concerned with how school education might help young people in their search for meaning, purpose and values in times of rapid cultural change. Today, in globalised, digital, secularised culture, the importance and urgency of this role have never been greater. Religious Education, with core curriculum status in Catholic schools, has both credentials and precedents for studying directly the contemporary human quest for meaning to help resource the spirituality of young people, no matter what their religious disposition. But a ‘course correction’ is needed for the discourse of Catholic Religious Education which has ‘drifted’ almost so exclusively into ecclesiastical terminology that its educational credibility as a valuable spiritual/moral school subject has been eroded, creating an ever widening discontinuity with the realities of the classroom and young people’s spirituality. A more outward-looking and less Catholic-centric emphasis would help, without neglecting commitment to the faith tradition. While concerned with the Australian Catholic sector, the article may well have relevance to other countries and contexts.

7

Role of Religion Didactics in the Religious Education of Children and Adolescents

77%

Zellma A.

Studia Ełckie

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2020

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vol. 22

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issue 3

369-378

EN

Religion didactics is one of the main and important subdisciplines of the integral catechetics. Recently, since the return of religion teaching to Polish schools (1990), intensive, interdisciplinary and multi-faceted religion didactics research has been conducted. The analyses performed in this study aimed at presenting the role of religion didactics in the religious education of children and adolescents. Analysis of the basic literature on religion didactics and religious education of children and adolescents was used to first point out the proper understanding of the object of studies of religion didactics. Subsequently, the functions of religion didactics in the religious education of children and adolescents were analysed and the place of the religion didactics in the educational activity of a religion teacher was shown. The final comments pointed out the need for taking up new issues associated with e-learning and the use of new information and communication technologies in religion teaching research. It is also important to emphasise the importance of combining traditional issues with those associated with methodological innovations, including new information and communication technologies.

8

Human Embodiment and Trinitarian Anthropology – Six Implications for Religious Education

77%

O’Shea G.

Studia Ełckie

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2013

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vol. 15

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issue 4

455-466

EN

The author starts his considerations with a remark on the human person as a unique kind of reality – an embodied being with a Trinitarian structure. He claims that we must account for human nature as it is and educate the human person accordingly. He focuses on six key areas which need further exploration for the renewal of religious education: (1) religious education and the human person, (2) religious education for the body, (3) religious education for the heart, (4) religious education for the mind, (5) religious education and moral formation, and (6) the nature of faith.

9

Szkolnictwo polskie w Argentynie i wychowanie religijne w polskich szkołach

77%

Wróbel A. H., Bochniak O. K.

Zeszyty Naukowe PUNO

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2015

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issue 3

275-285

EN

Tsubsequent formation of Polish settlements and organisations, including churches and he 19th and 20th centuries saw significant Polish immigration to Argentina, with the schools. This paper charts the community-building activities of the newly arriving Poles, and examines the teaching of Polish language, history, geography, song and religion in Polish émigré institutions, with particular emphasis on religious education.

10

The Life of Reason: R.S. Peters’ Stoic Philosophy of Education

77%

Cuypers S.

Kultura Pedagogiczna. Międzynarodowe Pismo Pedagogiczne

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2015

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issue 1

21-38

EN

Although R.S. Peters is one of the founding fathers of the analytical paradigm in the philosophy of education, in this paper I develop his less known synthetic view on education. To that purpose, I explore Peters’ integrative view on the relationship between reason and passion (the emotions), his view on the levels of life, and even his view on religious education. What emerges from this exploration is the claim that Peters is, in an important sense, not a Kantian philosopher and the thesis that Peters’ work on the analysis and justification of education gets its ultimate inspiration from an anthropological and metaphysical background, which Ray Elliot identified as Peters’ Stoic attitude.

11

Restoring the Foundations of Reason and Faith in Religious Education

77%

O’Shea G.

Studia Ełckie

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2012

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vol. 14

41-56

EN

This paper explores reasons for the apparent ineffectiveness of religious education programmes in the Catholic schools of the West. It examines the impact of the anti-realist educational philosophy of Constructivism and the inadequacy of responses to these challenges, including those proposed by Recontextualisation theologians. The paper examines the work of the nineteenth century Eng-lish Cardinal, John Henry Newman, and recommends possible solutions to the crisis in religious education based on the work of his insights. It also argues the case for certitude as a necessary component of religious education.

12

Katecheta wymagający – rola wymagań w posłudze katechetycznej

77%

Rayzacher-Majewska A.

Studia Ełckie

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2020

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vol. 22

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issue 4

453-468

EN

Requirements in the modern world are not popular – also on the basis of teaching. However, as Pope John Paul II often emphasized, one should demand from oneself even when others will not demand. These words should include catechists in their work. They are supposed to demand from students, remembering to be demanding towards themselves. Requirements cannot be detached from love. Only a kind teacher who is kind to the student carefully guides the development of the pupil. The issue of teaching requirements – including religious teaching – is important today because of the language of record of purposes. It focuses on knowledge and skills requirements. Catechists additionally in the latest program assumptions have indications regarding attitudes shaped in the catechetical process. Both in the parish and at school, the demanding catechist – from himself and from others – is a credible witness to the truths he proclaims.

13

WYCHOWANIE RELIGIJNE ELEMENTEM EDUKACJI PIJARSKIEJ W RZECZYPOSPOLITEJ OBOJGA NARODÓW NA PRZEŁOMIE XVII I XVIII WIEKU

77%

Taraszkiewicz J.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

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2016

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issue 1

101-116

EN

The organisation of Piarist schools in the Commonwealth of Poland and Lithuania was mainly based on the provisions of the Piarist Order costitutions drawn by Joseph Calasanz. Part II titled „Constitutionum Congregationis Regularium Pauperum Matris Dei Scholarum Piarum” virtually focused on the education system. It set no rigid rules of teaching but gave the teacher a great deal of leeway in the selection of both the class topics and recommended reading. Calasanz’s constitutions were usually published in full by the specific provinces of the Order. In subsequent editions their contents were not changed but supplemented by further provisions set by the General Chapter and provincial chapters. This was in compliance with the assumptions adopted by Calasanz who took account of self-dependent actions in various provinces subject to the local opportunities and needs. Therefore the organisation of Piarist school system differed from one another in the provinces which may have made the impression of the lack of a normative document standardising operation of the Order educational units. Such a solution was, however, in compliance with the Piarist authorities’ assumptions. Each edition of the Order constitution in particular provinces contained the basic recommendations by Calasanz (which were finally revised by the General Chapter in 1694 and published by the superior general Joannes Franciscus Foci in Rome in 1698) and subsequent decisions by the General Chapter and the chapters of former provinces regarding the schools system organisation, selection of things to be taught and reading. The discretion in the organisation of schools, reading selection and openness to novelties or even experiments presumably allowed the Order to lay the foundations for the subsequent great reforms in a spirit of the Enlightenment in the territory of the then Commonwealth of Poland and Lithuania. Presumably, the Piarist „ratio studiorum” enabled the Order to overtake, in the 18th century, other orders topped by the Society of Jesus who had played a leading role in that field amongst Catholics until the middle of the 18th century. In the period in question, the prime educational task of the Piarist schools and other units connected with the Catholic Church was the education of the youth in piety which was intended to protect boys from the perpetration of misdeed. It was a common view that teaching itself, disregarding ‘the fear of God’ is incapable of producing desired educational effects. During lessons, teachers did not confine themselves to deliver the curriculum contents but they were supposed to mould a passion of the students for religion and virtue so as to make them being ‘intense members of the Catholic Church and the pride of society’. All student of the Piarist schools had to attend Holy Mass every day and on Sundays and festive occasions they had to take part in two services. Students who failed to do so were punished. Newcomers to schools were obliged to make their confession and receive Communion. Students sang litanies every Saturday at 3 p.m. During oratory services elder students, who were members of religious brotherhoods, listened to homilies while younger ones listened to catechism excerpts. In the Piarist schools everything began, was conducted, and ended ‘in the name of God and for the sake of His holy glory’.

14

LE DÉFI DE COMPLÉMENTARITÉ DE LA CATÉCHÈSE PAROISSIALE ET DE L’ENSEIGNEMENT RELIGIEUX EN POLOGNE

77%

Skłodowski B.

Studia Katechetyczne

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2015

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vol. 11

EN

The article shows, in detail, the interrelation which occurs between the parish religious education and school teaching of religion in Poland. The author takes up a reflection 25 years after bringing religion back to schools. Starting from establishments of religious educationdocuments of the Catholic and Polish Church, he points at the complementarity of these two forms of the religious education service of the word. It is also related to the possibility of carrying three functions of religious education out - the teaching, the upbringing and acquainting both in the parish, and at the school. In conclusion, the author formulates conclusions which are a response to the complementarity challenge of the parish catechesis and religious education in Poland. In the special way he stresses out the substantial role of liturgy and its connections with the religious education.

15

Jak důkladně znali gymnazisté Bibli? K užívání biblických textů ve školní výuce v českých zemích v 16. až 18. století

77%

Bobková‑Valentová K., Holý M.

Historie – Otázky – Problémy (History, Issues, Problems)

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2013

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vol. 5

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issue 2

63-72

EN

Based on an analysis of sources of various kinds (e.g. contemporary pedagogical theory, school rules, various teaching texts, religious reference works and the like) this paper attempts to grasp the extent of knowledge of Scripture and biblical history among students and Latin school graduates from the 16th to the mid‑18th century. Partial knowledge of the Bible and biblical texts was all part of elementary education and children could acquire it before they studied at Latin schools (in the home environment, special catacheses and the like), where these foundations were then strengthened. Research into educational institutes of various denominations and types (particularist town schools, non‑Catholic private educational establishments, Jesuit schools, Piarist grammar schools and the like) indicates that although the reading of biblical texts as a rule was not included as a priority in Latin school curricula, pupils there did not only have a detailed knowledge of biblical history, but also managed to find their way round Scripture and to quote important passages from it, while dealing with Bible text and biblical realia both in religious tuition and in other subjects (particularly Latin). We do point out the differences that existed between individual schools, though these are in no way fundamental, rather depending on the definition of types of school. Scripture in the vernacular languages came to the fore in religious education particularly in the lower classes of non‑Catholic schools, whereas students at Jesuit grammar schools dealt almost exclusively with Latin (or exceptionally Greek) texts. Generally speaking, the pedagogical idea behind working with the Bible was similar in all schools, and in any case the plan was based on the same source even if the exposition, the argument and sometimes even the particular texts that were used might differ from one denomination to another.

16

Innowacyjne środki dydaktyczne w pracy katechetycznej

77%

Janiga W., Grendus M.

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2014

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vol. 12

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issue (1)22

197-212

EN

In the first part of the article entitled the relationship between catechesis and technological innovations is shown. This highlights the role of new technologies in communication between generations, since this depends on both the deposit and faith, as well as the pedagogical process, which are the constitutive elements of catechetical mission. Finally, the fundamental challenges in present times have been pointed out, showing that they are so heavily penetrated by the tele-information culture. Therefore, it may be concluded that innovative training resources may be a valuable help in the process of teaching religion, when a teacher will seek to understand changes that have taken place in cultural awareness and psychology in a new generation. However, they only play a supportive function to catechetical methodology and pedagogical strategy and they should never substitute the catechist and his or her personal relationship with a student.

17

Challenges for Religious Education at School in the Opinion of Religion Teachers

77%

Mąkosa P.

Roczniki Teologiczne

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2022

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vol. 69

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issue 11 English Version

5-25

EN

Challenges to the teaching of religion are analysed from different perspectives and in different aspects. In the diagnosis of problems, one of the most important factors is the opinion of religion teachers who confront these challenges directly and on a daily basis. This article is an analysis of the results of a survey of religion teachers in this context. Challenges from the students, from the parents, from the institutional Church, from the school and challenges from the parish are discussed. Among the most serious challenges is the lack of faith of the pupils and the lack of need for faith development were identified. The research shows that the strongest correlate of attitudes towards Religious Education at school is religious indifference and waning religiosity.

18

Christian Values as the Foundation of a Content-rich Religious Education in the Family

69%

Stala J.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2015

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vol. 5

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issue 2

PL

A person is responsible for the implementation of values and at the same time is responsible for treating himself/herself as a value. A human person is capable of self-determination, because s/he can act deliberately. Through self-reflection, a person can choose a course of action for himself/herself and assert “inner self” to the outside world through their choices. The person is also responsible to himself/herself for self-fulfillment. It’s the fulfillment of a person that leads to happiness, which consists in the realization of freedom by choosing the truth. It is associated with the relationship to other people and to God. In this article, the issue of religious education in the family, with special attention to Christian values, as the foundation of education has been presented. Firstly, the author highlights the most significant values in religious education, which is freedom of the person, love, responsibility, and then he shows the role of values in the transmission of content: salvation, Jesus Christ, the Church and Mary.

19

The “Lay State” – a Signifier of Transformations in the Church?

69%

Lombaerts H.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2015

|

vol. 5

|

issue 1

PL

This article explores the renewal lay people initiated at a decisive moment in Church history. In the 16th – 17th century, with the development of the modern school, lay people were given the responsibility to teach religion and to guarantee Christian education in schools. A new type of religious congregation, with exclusively lay members, emerged. They had an impressive impact, worldwide, over the past three centuries. However, as the members of these congregations declined dramatically over the past decades, one wonders whether new generations will succeed in guaranteeing continuity in the near future. Or will ordinary, secular but baptized lay people create new forms of association while taking on responsibility for school education?Michel Sauvage (1923-2001), a French member of the De La Salle religious order, studied the theological identity of the lay “teaching brother” as initiated by J.-B. De La Salle at the end of the 17th century. The present situation, with 1.9 % brothers left and 97.6 % ordinary lay teachers in the educational institutions worldwide, seems to suggest that, once more, a historical mutation is occurring in the church.

20

Understanding the Changing Landscape of Contemporary Spirituality: A useful starting point for reviewing Catholic school religious education

69%

Rossiter G.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2013

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vol. 3

|

issue 1

PL

Pope John Paul II, following in the steps of his predecessors, strongly advocated the critical appraisal of the influence of culture on people’s spirituality. This article responds to his directive by seeking to develop an interpretation of how and why contemporary spirituality has changed that will better inform the work of religious educators in Catholic schools. A number of constructs like secularisation, privatisation of religion etc. have been used to describe the significant change in spirituality of many of the young people in Australian Catholic schools over the last 50 years from a more traditional religious spirituality to something that is more secular, eclectic and individualistic. To some extent, this change has been acknowledged; but the religion curricula in Catholic schools still give the impression that all of the students are, or should be, regular church goers – as if Sunday mass attendance was to be the end point of their education in spirituality. An interpretation of change in spirituality in terms of change in cultural meanings has been developed for the purpose of understanding contemporary spiritualities in other than a deficit model. Such an interpretation may be more persuasive in getting Catholic education authorities and religious educators firstly to accept, rather than condemn or ignore, the significant change in contemporary spiritualty; and then secondly, to take steps to address this change positively and constructively in the Catholic school religion curriculum. This article is concerned with the first step – understanding contemporary spirituality; it is intended that the second question will be considered in a follow up article.

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