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This conversation between Peter McLaren and Petar Jandric brings about some of the most recent and deepest of McLaren's insights into the relationship between revolutionary critical pedagogy and liberation theology, and outlines the main directions of development of McLaren's thought during and after "Pedagogy of Insurrection." In the conversation, McLaren reveals his personal and theoretical path to liberation theology. He argues for the relevance of liberation theology for contemporary social struggles, links it with social sciences, and addresses some recent critiques of "Pedagogy of Insurrection." McLaren identifies the idolatry of money as the central point of convergence between liberation theology and Marxism. Developing this thought further, he asserts that Jesus was a communist. McLaren analyses the revolutionary praxis of liberation theology in Latin America, and concludes that the struggle needs to avoid violence and endure without losing tenderness. He analyzes the international politics of liberation theology and shows that liberation theology was demonized by the US administration because it works for the poor. McLaren then expands experiences from Latin America towards a global ethics of solidarity, criticizes Church positions on various matters, and insists on a critical approach to Church dogmas. He explores theoretical and practical dissonances between Marxism and Christianity, and expands them towards a more general dichotomy between the material and the spiritual. He explores the Christian eschaton--the arrival of the Kingdom of God--and links it to Marx's prophecy of the future socialist society. Finally, he explores ecumenical opportunities of liberation theology and firmly links it with the arrival of the socialist society.

From a contemporary perspective, the work of the Frankfurt School thinkers can be considered the last grand modern attempt to offer transcendence, meaning, and religiosity rather than "emancipation" and "truth." In the very first stage of their work, Adorno and Horkheimer interlaced the goals of Critical Theory with the Marxian revolutionary project. The development of their thought led them to criticize orthodox Marxism and ended in a complete break with that tradition, as they developed a quest for a unique kind religiosity connected with the Gnostic tradition and emanating, to a certain extent, from Judaism. This religiosity offers a reformulated Negative Theology within the framework of what I call "Diasporic philosophy." In his later work, Horkheimer explicitly presented Critical Theory as a new Jewish theology. Rearticulating Critical Theory is of vital importance today, both for understanding the current historical moment and for going beyond the oppressive dimensions of Critical Pedagogy. This article does not satisfy itself by offering a new reconstruction of Critical Theory; its goal is to offer a blueprint for a Diasporic counter-education that transcends Critical Pedagogy and goes beyond the emancipatory dimensions of Judaism itself.

This paper is concerned with the process of religious thinking as a linguistic form of investigating the world of values, which stands in contrast to theology and religious studies. It hinges around Wittgenstein's comment, "I am not a religious man but I cannot help but see every question from a religious point of view." It argues that scientific modes of thought are now so dominant that values education of all types are distorted as science itself was once distorted in an age when theological language held sway. The result today is the worrying growth of what is usually termed fundamentalism or literalism. The paper introduces the thinking on this issue from the curriculum theories of the Danish thinker Soren Kierkegaard, which have been ignored for nearly two centuries, before examining the work of a modern scholar, Christopher Arthur. Finally Whitehead's insights arising from his later works are brought into play to conclude the argument.

This article approaches the immense popularity of Mel Gibson's 2004 film, "The Passion of the Christ" as a significant artifact in the contemporary public, cultural curriculum, and a unique opportunity for religious educators to build on its notoriety. Five interrelated contexts are identified and explored to assist religious educators more deeply understand and better interpret the significance of this film and all Jesus films. These five contexts are: (1) narrative theology, (2) scripture, (3) midrash, (4) the early film industry, and (5) the Jesus film canon.

Secular pluralism in contemporary culture and current theological divisions within churches have important implications for Christian education. This paper addresses the question of how religious commitments can be made and convictions held outside of polarizing and exclusionary understandings of truth, and without the presence of uncontested doctrines. What habits, practices and dispositions should Christians cultivate in this context? It brings resources from postmodern theology and philosophy into conversation with the Anglican tradition, in order to propose ways that Christian education can foster faith commitment in the midst of pluralism and disagreement.

Focuses on what happened during witchcraft trials when people accused of witchcraft either denied the accusations or confessed. Explains that women were brought to trial more often because women were seen as more susceptible to evil influences. Addresses the role of theology. (CMK)

Canadian Catholic education has increasingly been defended from a theological rather than a philosophical position. This article reflects on how the contemporary stress on experience and subjectivity influences Canadian religious education and how these qualities may fashion a distinct, pluralistic Canadian Catholic education for the future. (Contains 25 references.) (MLH)

Examines eschatology as the heart of Christian faith, suggesting that an appreciation of an eschatological interpretation of the cosmos enables acceptance of nature's transience and a grounding for an ecological ethic. Maintains that recent scientific developments present a promising, rather than pessimistic, picture of the universe. Holds that selfhood arises out of dependency on many layers of cosmic occurrence. (KB)

Uses participatory ethnography to interview lay persons about the role of religion and the church in personal meaning-making. Probes the motives that call people to theology, the theological methods people use, how people engage in religious knowing, and how the church helps these efforts. Suggests shortcomings in present religious education. (DSK)

Argues that news media interest on the topics of feminine images of God and female sexuality expressed in worship gives a public airing to otherwise marginally supported views and interests, thus allowing them to achieve a wider hearing, yet also exacerbating the increasing polarization between liberal and conservative factions of religious expression in the United States. (SR)

Provides a psychotheological interpretation of rap music by African-American male artists and of its audience, examining the music and its social context. Common themes include despair over acute psychosocial and physical needs, intensity and violence as a means of personal integration, ontological insecurity, and desire for transformation and community. (SLD)

An examination of how St. Thomas Aquinas makes use of science in his theological works provides an understanding of the relations of medieval science and the Christian theology of the Middle Ages. Two issues are examined: the problem of the nature and existence of God and the question of the eternity of the world. (RM)

This comparison of theological subject headings in fifth (1982) edition of "Catholic Subject Headings" (CSH) and ninth (1980) edition of "Library of Congress Subject Headings" (LCSH) reveals that 59.7 percent of headings are identical or differ only through addition of LCSH standard subdivision; remaining 40.3 percent are unique to CSH. (11 references) (EJS)

Lists seven issues in suicide prevention, gives Thomas Szasz's libertarian perspective on those issues, and argues against Szasz's perspective. (ABB)

Discusses: (1) the theology of creation (religion); (2) evolution (science); and (3) scientific creationism (religious doctrine and pseudoscience). Points out that contrary to its claim, the latter is a sectarian religious doctrine in the guise of science demanding to be taught in the classroom "as a science." (JN)

Examines the relationship between faith and praxis in theology. Notes contemporary trends that make this relationship crucial for theology and explores implications for Christian witness through a brief analysis of several "liberation theologies." (Author/ABB)

The conception of a violent social order challenges the ordinary understanding of violence. The word violence should be used to mean intentional harming. The questions then become what constitutes harm and when are intenders responsible. Liberation theologians present a sophisticated view of harm and argue for appropriate adjustments in the Christian morality of love. (Author/ABB)

Argues that there is a relationship between theology and religious education. Outlines the metaphysical, experiential-expressivism, and cultural linguistic approaches to religious study. Discusses the teaching methodologies of catechism and experiential learning which dominate the various approaches. Examines the impact of postliberalism on religious education and points out the need for continued dialogue. (KO)

Selection from Abelard's hymns are used to illustrate his theological positions on the trinity and theory of atonement. (AM)

Paul Hirst's concept that education is an autonomous discipline to which the theologian cannot make a contribution, even in church-related schools, is reviewed and criticized. Hirst has not made a case for excluding theologians from educational debate or the church from operating educational institutions. (IS)

Catholic universities and colleges are challenged to retain a lively sense of their Catholic identity and to fulfill their specific responsibilities to the Church and to society. Theology is a search to understand more clearly the heritage of faith preserved, transmitted and made explicit by the Church. (MLW)