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Item does not contain fulltext This paper proposes that the acquisition of meta-concepts and thinking skills in order to facilitate scholarly religious thought should be the principal aim of religious education in schools. As a result, the aim of religious education is primarily stated in cognitive terms and religious education is understood as closely related to education about religion. The educational value of this approach is explained in a cultural–historical perspective on learning. It is shown that there is a close connection between learning and development and that school learning especially contributes to development of pupils’ higher cognitive functions, if school learning aims at the acquisition of subject-specific meta-concepts and thinking skills. In order to apply these insights to religious education, the aim of religious education is reconsidered and some examples of meta-concepts and thinking skills that may serve as the content of religious education are discussed. 12 maart 2012 15 p.

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Contains fulltext : 101492.pdf (Publisher’s version ) (Open Access)

Contains fulltext : 101341.pdf (Publisher’s version ) (Open Access) 19 p.

Contains fulltext : 101302.pdf (Publisher’s version ) (Open Access) 21 p.

Contains fulltext : 101464.pdf (Publisher’s version ) (Open Access)

Contains fulltext : 102919.pdf (Publisher’s version ) (Closed access) This is a study of teachers’ modelling of civic virtues in the classroom. It focusses on three virtues of good citizenship: justice, tolerance and solidarity. The aim is to explore the extent to which teachers can be regarded as models of these virtues. Questionnaires were developed for both students and teachers. Factor analyses showed that the three virtues could be empirically distinguished in teachers’ behaviour. The students rated their teachers higher on the justice and solidarity scales than on the tolerance scale. The teachers rated themselves as less just, but more tolerant than they were rated by their students. Furthermore, the correspondence between students’ perceptions and teachers’ self-ratings was not high: correlations were only found between ratings of teachers’ level of justice. The results of the study indicate that teachers need to become more aware of their exemplary function and the way they are perceived by their students. 17 p.

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Contains fulltext : 102845.pdf (Publisher’s version ) (Closed access) Despite the fact that churches are still important sources of social capital in the Netherlands, the ongoing secularization of Dutch society has as yet not resulted in a drop of non-religious volunteering. In order to account for this apparent paradox, panel data are used to test the hypothesis that non-religious volunteering is in part an aftereffect of the religious socialization today’s volunteers enjoyed as youths. The following research question is addressed: To what extent does a religious socialization in Christian families during adolescence, independent of individual and collective religious characteristics, determine non-religious volunteering later in life? Results show that collective religious characteristics, i.e. being active in a religious community and religious affiliation, are the most important determinants in this respect. However, next to the effects of these collective aspects, also an independent effect of a religious socialization on non-religious volunteering is found. Especially a religious socialization which is not too strict was found to be influential on adult non-religious volunteering. 19 p.

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Contains fulltext : 99781.pdf (Publisher’s version ) (Open Access) This paper deals with the question: To what extent do individual religious characteristics, in addition to collective religious characteristics, contribute to the explanation of formal and informal volunteering in the Netherlands at the beginning of the 21st century? To answer this research question, we used the SOCON 2005-2006 dataset. Our main finding concerns informal volunteering: we found that spirituality increases the likelihood of informal volunteering, implying that openness to other people's needs increases the likelihood of the actual provision of help. There are no other aspects of religiosity that are related to informal volunteering. With regard to formal volunteering we found that, in line with previous research, religious attendance is related positively to formal volunteering, religious as well as secular volunteering, which can be regarded as support for the proposition that religious involvement is important for norm conformity. Further, having a more religious worldview decreases the likelihood of formal volunteering which might show that those with a strong religious worldview are more concerned with the 'otherworldly' and less so with what they do in this world. We found no influence of individual religious characteristics on formal volunteering. These results confirm the idea that integration into a religious community plays quite a large role in explaining formal volunteering. Informal volunteering, however, seems to be independent of social networks: it rather depends on individual motivation. 25 p.

Contains fulltext : 100082.pdf (Publisher’s version ) (Open Access) 867 p.

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Contains fulltext : 91406.pdf (Publisher’s version ) (Open Access) 17 p.

Contains fulltext : 84959.pdf (Publisher’s version ) (Closed access) The question explored in this article is whether religious schools can contribute to the formation of the civic virtues in pupils by means of citizenship education. It is commonly agreed that civic virtues are needed in pluriform Western societies to promote social cohesion and reduce hostile attitudes. However, some argue that religious schools cannot further this process: in such schools pupils do not learn to deal with people from other religious or cultural backgrounds, which is necessary for the development of civic virtues. In this article we investigate this supposition from a virtue ethical perspective. Using the example of a specific civic virtue (tolerance) and a specific religious educational context (Catholic schools), we argue that religious schools can make a positive and valuable contribution to citizenship education of pupils. We conclude with four implications for religious schools that wish to make such a contribution: (1) creating a moral community, (2) setting a moral example, (3) arranging moral practices, and (4) organising moral conversations. 15 p.

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The article aims to give an overall overview of St Augustine's attitude towards the Gnostic-Christian Manichaeans. First, a historical overview, mainly based on his Confessions, outlines Augustine's acquaintance with the members of the Manichaean Church and his familiarity with their writings. Second, the place of the Manichaeans in a considerable number of Augustine's other works is discussed. It is in particular in his many anti-Manichaean writings that the Church Father displays his intimate knowledge of the Manichaeans' myth and their doctrines. Third, a summary is given of the research on the impact of the Manichaeans on Augustine. It is concluded that, from his early years onwards and to the very end of his life, the Manichaean Christians were a real and powerful force to him.

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Power through language in 1 John. Power is often exercised through language. Here it is argued that the author of John utilises different language strategies in order to exert power over and to influence his intended readers. His authority lies in his association with the ethos of the group which he feels he represents. From this position he makes his assumptions and builds his arguments. He also makes use of stereotypes to strengthen the identity of his group and to vilify the opponents who are no longer part of the group. His use of terms like koinōnia [fellowship] or filial language is also a powerful way to build the identity and social reality of his group.

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Contains fulltext : 354944-20180306181137-19938508695a9ecbc9a313d3.02118576-1.pdf (Publisher’s version ) (Closed access) This is a qualitative pilot study of congruence in narrative reconstruction of interpretations of life events by patients in a clinical psychiatric setting. It is based on the assumption that a coherent interpretive structure means that the interpretation of contingent life events by a person must be congruent with the conflict between these everyday events and the person’s embedded ultimate life goal. The pilot study confirms the assumption, provided the interpretation is based on ultimate life goals in order to integrate experience, severe mental disorder in these patients, with the person’s life story. If there is no clear embedded ultimate life goal, the person does not have a congruent angle on the contingent life event to assign it a position in her life story. As a result self-realisation, with or without a context of religious significance, becomes problematic. Whether patients with a severe mental disorder differ from persons without a disorder remains an open question and can not be answered by this study. 26 p.

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Contains fulltext : 101086.pdf (Publisher’s version ) (Closed access) In this article we adopt a virtue ethical approach to study teachers' moral beliefs about citizenship and their relation to two kinds of teacher behaviour in citizenship education: (1) teachers' modelling behaviour, and (2) the way they arrange moral classroom discussions. We believe that a virtue ethical approach would appeal especially to religious schools, which is why we conducted our study in Catholic primary schools. Two hunderd and three teachers at 20 Catholic schools were involved. Teachers' beliefs and behaviours were defined and operationalised from a community-centred perspective, because we expected that perspective to fit the context of a Catholic school. We found that these teachers indeed hold community-centred views on citizenship, the more so if they frequently attend church. Another important finding is that teachers do not necessarily show and share their beliefs about citizenship with their students. From a virtue ethical point of view, however, they should not be afraid to do so. As moral educators, especially in a religious school, teachers are allowed, even obliged, to name, explain and defend their beliefs and values. 22 p.

Contains fulltext : 101472.pdf (Publisher’s version ) (Open Access) Radboud Universiteit Nijmegen, 24 februari 2012 Promotores : Venbrux, H.J.M., Nissen, P.J.A. Co-promotor : Quartier, T.

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Contains fulltext : 101490.pdf (Publisher’s version ) (Open Access) 7 p.

Item does not contain fulltext Ethics in John