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Social and cultural impact of secularisation
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The Second Vatican Council (1962-1965), as stated by Hobson and Welbourne (2002), is seen as a catalyst for major change in the “discourse of religious education”. Religious educators have found it necessary to change not only what they teach, but more importantly, how they teach it to make accommodations for the changes in society that have included the impact of early Catholic schools and the shift from lay to religious teachers. These changes have also included secular theories from the doctrinal approach to the education approach, increases in population due to immigration, multicultural influences generated by this change in population and finally families who no longer have strong ties to parish communities. To appreciate the state
The Reformation occurred all over Western Europe. It was mostly set in Germany where various parts of corruption in the Church happened. Martin Luther started the process of the Reformation, he was German so he understood how the Catholic Church took advantage and didn't think this was fair. The Catholic Reformation took place between 1450-1650 which was the biggest revolution in Germany, although the understanding of Luther's actions weren't taken notice of until he put the 95 Theses on the Church's door. Luther felt that Bishops and Priests didn't understand the bible correctly. Luther wanted the Reformation to help fix this by helping the uneducated and powerless. Some of the movement of this was
I am primarily interested in how religion was taught in the early 1970s. Including: what religions were covered, how they were integrated into the text, and the values of the religion that were presented. With my interest in possibly majoring in religious studies I feel that I have an excellent understanding of how religion is taught in our high schools today, but I don’t have a thorough understanding of what it was like to grow up in school in the 1970s and go through school. How was religion presented in the textbooks of schools in the 1970s? My primary goal of this paper is to further my understanding of religion in high schools of the 1970s. Then I would like to further my study by looking at newer documents and regulations that are in place now to govern religion that is taught and expressed in our schools today. What I expect to find is that religion was taught similarly in the 70s without all the newer policies and guidelines of today. Lastly I would like to look at how these policies and regulations in our public schools are affecting our students.
The following three articles examine the different effects secularization has had on society. Firstly, Swezey & Ross (2012) discuss what potential implications secularization may have on faculties’ perception of religious institutions who appear to be abandoning its religious mission to bolster academic creditability. On a similar note, Stallones (2011) discusses the implications that secularization has on the development of progressive educators. The takeaway of this article is that progressive educators need to be reminded that education should be student-centered. Stallone states: “[T]his value arose from a conviction each child has dignity, which in turn has its roots in the theological concept [. . .] that people have intrinsic value because they bear the image of God. [. . .] that the school is a community derives from the ecclesiological idea that the Church is actually an expression of the Body of Christ” (p.
Through the close study of two of the aspects shown in the diagram, their contributions allow Christianity to be considered a living religious tradition. The significant contributions of Pope John XXIII, during both his papal and Pre-papal life have had everlasting effects on not only Catholicism, but Christianity as a whole and lead to the sense of Christianity being a living religious tradition. His works include two Papal encyclicals, Mater et Magistra and Pacem in Terris, along with his work being Apostolic Delegate of Greece and Turkey. Moreover, The significant practice of Baptism has further contributed to Christian being considered a living religious tradition as it accounts for the premise of most Christian beliefs to be initiated, especially in terms of salvation and affirming the beliefs in the trinity and following the teachings of Jesus Christ.
This essay intends to compare the author’s disparaging slur of Goody Cloyse, Puritan catechism teacher, Deacon Gookin and the minister – all of whom are catechists - in “Young Goodman Brown,” with “In Support of Catechetical Ministry - A Statement of the U.S. Catholic Bishops” from June of 2000.
Why is Vatican II so Significant in the Modern Church? INTRODUCTION: VATICAN II Vatican II was the 21st ecumenical council recognized by the Roman Catholic church, which became the symbol of the church's openness to the modern world. The council was announced by Pope John XXIII on January 25, 1959, and held 178 meetings in the autumn of each of four successive years.
Estep, J. R. & Kim, J. H. (2010). Christian formaton: Integrating theology and human development. Nashville, TN. B&H Publishing Group.
The thesis of “Teaching Calvin in California” by Jonathan Sheehan is how teaching theology in secular and Christian schools is significant ⏤ disregarding the initial beliefs of the students, “it shades into politics, history, social life”, while using key “intellectual virtues that we need in our modern world”, integrity, reason, creativity, and charity. Fundamentally speaking, Sheehan, argues against the common belief “that theology has no place in the secular college classroom” because he believes theology, through teaching Calvin, results in enhancing the students in full.
Within the Catholic church arose the need to draw people back to conservative Catholic traditions. This was, on a certain level, a response to the Protestant Reformation and to less conservative Humanist ideals that were spreading throughout Italy. After the Council of Trent, a lot of emphasis was placed on the development of Christian virtues within individuals. What better way to achieve this than indoctrination? The knowledge of religious texts and rituals as well as the adoption of monastic virtues began to be seen as imperative. Women were granted educational privileges, primarily so that they could read religious texts. Convent education for young girls became popular amidst upper and middle class families (Strocchia, 1999). The Schools of ...
Alverson, J., Crossen, M. (2002). A Passion for the Impossible: How Theology Provides Insights on Education in General. Proceedings [of the] National Conference on Alternative and External Degree Programs for Adults, (pp. 44-59). Pittsburgh: ERIC.
Johnston, R. (1989). The new revised standard version (anglicized edition). the Division of Christian Education of the National Council of the Churches of Christ in the United States of America
In Glen Shultz’s (2003) book Kingdom Education: God’s Plan for Educating Future Generations he addresses the importance of education in coordination with the family and church in developing and training future generations within a biblical worldview. He describes moral decline, increased crime rates, the disintegration of the family and the church’s inability to be the salt of the earth as examples of the increased secularization because of the removal of God and His word from our schools. The author’s answer for these dilemmas is biblical principles that are consistently taught in the home, church and school. Shultz (2003) compared kingdom education to the three legs of a milk stool “on which an individual can safely rest, regardless of the roughness of the ground (Shultz, 2003, p. 12). Kingdom education is defined through the lens of the kingdom of God where God reigns and is active in all areas in and around our lives. The focus of kingdom education is on biblical principles and is the incorporation of these principles into a child’s home, church and schooling. The purpose of kingdom education is twofold, the acceptance of Christ as a personal savior and the development of the mind for God’s use and glory. The three foundations of home, church and school are discussed in regards to the role each has in relation to kingdom education.
Many of you might not know that the incredible changes that have taken place in the Catholic world over the past 50 years in the areas of belief, practise and worship are a direct result of the Second Vatican Council, which took place in Rome between 1962 and 1965. But some have argued that the undeniable and revolutionary changes that took place after Vatican II were due to many misrepresentations of the actual teachings of the Council. In this response I will demonstrate from indisputable and well-documented facts that Ecumenism before the Second Vatican Council was always condemned and the Second Vatican Council had no absolute authority to change the Church’s view on Ecumenism and can not be believed by anyone who calls himself Catholic. Vatican II’s document, ‘Unitatis Redintegratio’, contradicted the previous binding infallible and unchangeable teaching of the Catholic magisterium, which rendered Ecumenism null and void. In this response I will not have all the time to deal with all the heresies and errors of Unitatis Redintegratio but only those which I feel are the most significant.
Certain statements made by Pope John Paul II in his commentary on the lasting significance of the papal encyclical “Rerum Novarum,” resonate in a highly spiritual plane, others a highly earthly one, and others in both at once. I would posit that this integrated place is of utmost significance to a sound doctrine of social justice in society, with which both documents are highly concerned. The current pope most clearly states the intertwining of the spiritual and physical needs of the human being when he says that “the Church's social teaching is itself a valid instrument of evangelization ” and “reveals man to himself” (John Paul II, 78). Like Pope John Paul II, I understand the social doctrine of the Church as more than an opportunity to show others how good God is and how much they need the spiritual salvation that comes from this same God's goodness. I believe in God's goodness, God is content to care for God's created and beloved children through fostering the practice of justice and peace as integral threads in the tapestry of all ...
It helps to enrich people’s understanding of God’s love and justice, righteousness and sin, life and death, blessing and curse, forgiveness and salvation in Jesus and much more. Convincingly, God revealed Himself (His wisdom, power, and authority) into two main channels: First, the Bible, which is known as the infallible word of God; Second, the Nature, which is the powerful revelation of the existence of God and His sovereignty. On the other hand, “Worldly education deals with the study of the physical and materials things surrounding humanity. It helps to develop their knowledge and understanding of the world, its causes, functions, and uses in association with their living to prosper their existence on earth. Highlighting the importance of these two educations, the “Spiritual education” delves primarily into the truth and the authority of God over humanity; while the “Worldly education” delves into the truth of humanity through a series of discoveries. Evidently, the wisdom that Spiritual education provides is more superior compared to the Worldly education because they are of eternal value and consequence. Unlike Worldly education, its truth is limited to human’s intelligence and temporary. Therefore, Christian educators are responsible for teaching Spiritual education on top of Worldly education. Under the influence of the wisdom of the Holy Spirit, God fearing educators are equipped to powerfully detail the relevance between Spiritual and Worldly education—God created all things for His glory and