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Religious education in a post-secular and post-Christian context

机译:后世俗和后基督教背景下的宗教教育

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In 1999, a new curriculum for Roman-Catholic religious education was introduced in Flemish primary and secondary schools, taking into account both the growing de-Christianisation and religious pluralisation of pupils in the classroom. Recently, this new curriculum has been subjected to diverging criticisms: first it is considered still too Christian, and therefore not able to appropriately deal with religious plurality, and, second, quite contrary to the first criticism, because it deals too much with religious plurality the curriculum is criticised for being no longer sufficiently Christian. In view of this double criticism, in this contribution I first shed some light on the analysis of the current post-Christian and post-secular religious situation, upon which the Religious Education (RE) curriculum is based - i.e. an analysis in terms of detraditionalisation and pluralisation (rather than secularisation). Afterwards I evaluate whether the fundamental goals, which were set 10 years ago, are still adequate to this analysis. In order to do so, I enquire how these goals relate to the double critique: on the one hand, that Roman Catholic RE is no longer an adequate way to prepare pupils for the post-Christian and post-secular society, because they are still too Christian, and, on the other, that they are not Christian enough. In doing so I will accentuate the integral nature of these goals, taking the present religious plurality as a dynamic given which opens up new opportunities for a more reflexive identity construction, while at the same time providing new space to bear witness to the Christian offer of meaning. I conclude with a short reference to the preconditions which need to be fulfilled in order to facilitate the implementation of such RE programme.View full textDownload full textKeywordspost-Christian, post-secular, detraditionalisation, pluralisation, religious educationRelated var addthis_config = { ui_cobrand: "Taylor & Francis Online", services_compact: "citeulike,netvibes,twitter,technorati,delicious,linkedin,facebook,stumbleupon,digg,google,more", pubid: "ra-4dff56cd6bb1830b" }; Add to shortlist Link Permalink http://dx.doi.org/10.1080/13617672.2012.694058
机译:1999年,考虑到教室中学生的非基督教化和宗教多元化,在佛兰芒中小学引入了罗马天主教宗教教育的新课程。最近,这种新课程遭到了各种各样的批评:首先,它被认为仍然过于基督教化,因此不能适当地处理宗教多元性;其次,与第一种批评完全相反,因为它过多地处理了宗教多元性。该课程因缺乏足够的基督教而受到批评。鉴于这种双重批评,我首先在这篇文章中对当前的后基督教和世俗后宗教形势进行了分析,这是宗教教育(RE)课程所基于的分析,即对非传统化的分析。和多元化(而不是世俗化)。然后,我评估10年前设定的基本目标是否仍然足以进行此分析。为此,我想知道这些目标与双重批判有何关系:一方面,罗马天主教再教育已不再是为学生适应基督教后和世俗后社会做好充分准备的一种方法。太基督徒了,另一方面,他们不够基督徒。在这样做的过程中,我将强调这些目标的整体性,将当前的宗教多元性作为一种动态的给定,这为建立更反身的身份开辟了新的机会,同时又提供了新的空间来见证基督徒的奉献。含义。最后,我简短地提到了为促进此类RE计划的实施而必须满足的前提条件。查看全文下载全文关键字词后基督教,世俗化,非传统化,多元化,宗教教育相关的var addthis_config = {ui_cobrand:“泰勒和弗朗西斯在线”,services_compact:“ citeulike,netvibes,twitter,technorati,delicious,linkedin,facebook,stumbleupon,digg,google,更多”,发布号:“ ra-4dff56cd6bb1830b”};添加到候选列表链接永久链接http://dx.doi.org/10.1080/13617672.2012.694058

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