Religious instruction, religious knowledge and religious education

1959 ◽  
Vol 26 (3) ◽  
pp. 114-118
Author(s):  
Roger Pulbrook
Keyword(s):  
Religious Education ◽  
Religious Instruction ◽  
Religious Knowledge

scholarly journals Pengembangan Budaya Toleransi dalam Pembelajaran PAI di SMA Semen Gresik

AKADEMIKA ◽  
2020 ◽  
Vol 14 (02) ◽  
Author(s):  
A'idatul Fadlilah ◽  
Moch. Bachrurrosyady Amrulloh
Keyword(s):  
High School ◽  
Religious Education ◽  
Education System ◽  
Private School ◽  
Group Discussion ◽  
Religious Knowledge ◽  
Religious Background ◽  
The World ◽  
Scientific Approach ◽  
Tolerance Education

Pendidikan toleransi menjadi keharusan pada saat ini, khususnya di dunia pendidikan, karena melalui pendidikan inilah nilai-nilai kerukunan menjadi kokoh.sistem pendidikan agama sangat penting dan perlu ditingkatkan, sehingga yang dihasilkan sistem itu bukan orang-orang yang hanya berpengetahuan agama tetapi juga berakhlak mulia. Dengan mengadakan pendidikan agama yang membawa kepada pandangan luas dan sikap terbuka serta mementingkan dan meningkatkan di dalamnya pembinaan kerukunan antar agama diharapkan dapat terwujud dan berkembang dalam masyarakat, maka dari itu Pendidikan toleransi dibutuhkan guna menciptakan kehidupan yang indah dengan banyak perbedaan didalamnya, di SMA Semen Gresik merupakan sekolah swasta yang tidak berlatar agama namun bisa menerima siswanya dari manpun dan dari berbagai latar belakang yang berbeda pula sehingga tidak ada perbedaan diantara mereka. Permasalahan yang dikaji adalah: 1) Bagaimana proses pengembangan budaya toleransi dalam pembelajaran PAI di SMA Semen Gresik 2) Bagaimana output dari proses pengembangan budaya toleransi di SMA Semen Gresik. Hasil penelitian menunjukkan: 1) Proses pengembengan toleransi dalam pembelajaran PAI yakni dengan menggunakan sebuah pendekatan saintifik yang mana didalam pendekatan tersebut terdapat beberapa metode diantaranya pembiasaan, diskusi kelompok2) output dari proses pengembangan tolernasi dalam pembelajaran PAI diantaranya Menghargai perbedaan, menghargai kebaikan orang lain, keterbukaan, senang dan bahagia dalam berinteraksi dengan orang lain, membantu orang tanpa melihat latar belakang mereka yang berbeda, tidak diskriminatif dengan sesama, yang mana telah ada pada  diri peserta didik.Tolerance education is a necessity at this time, especially in the world of education in seeding the values of harmony. The religious education system is very important and needs to be improved, so that the resulting system is not people who only have religious knowledge but also have a noble morality.  By implementing religious education that brings a broad view and open attitude, emphasizes and increases in it, the development of interfaith harmony is expected to be realized and developed in society. Therefore tolerance education is needed to create a beautiful life littered fully with many differences in it. Senior High School (SMA) Semen Gresik is a private school that has no religious background but could accept students from anywhere and various different backgrounds so that there is no difference between them. The problems studied are: 1) How is the process of developing a culture of tolerance in SMA Semen Gresik 2) What is the output of the process of developing a culture of tolerance in SMA Semen Gresik. The results show that: 1) The process of developing tolerance in SMA Semen Gresik is by using a scientific approach with such methods as habituation and group discussion, 2) The output of the process of developing tolerance in SMA Semen Gresik includes respect for differences, respect for the kindness of others, openness, frendly and happy in interacting with other people, helping people regardless of their different backgrounds, not discriminating others.

scholarly journals POTRET PENDIDIKAN AGAMA ISLAM DI SEKOLAH UMUM

2016 ◽  
Vol 3 (1) ◽  
pp. 187
Author(s):  
Abd. Rouf
Keyword(s):  
Religious Education ◽  
Time Allocation ◽  
Islamic Education ◽  
Teaching Staff ◽  
Religious Knowledge ◽  
Credit Hours ◽  
Instructional Process ◽  
Religious Teaching ◽  
The Subject ◽  
Optimal Implementation

<p><strong>Bahasa Indonesia:</strong></p><p>Praktik pendidikan agama Islam di sekolah (umum) amatlah minim atau kurang maksimal. Secara umum, jumlah jam pelajaran agama di sekolah rata-rata 2 jam per minggu. Dengan alokasi waktu seperti itu, jelas tidak mungkin untuk membekali peserta didik dengan pengetahuan, sikap, dan keterampilan agama yang memadai. Oleh karena itu, harus dilakukan strategi alternatif dalam memenuhi kebutuhan peserta didik akan pendidikan agama di sekolah umum, antara lain: melalui kegiatan ekstra kurikuler berbasis keruhanian, tambahan-tambahan materi kegamaan di luar jam pelajaran, menyisipkan muatan keagamaan kedalam semua bidang studi umum, dan lain sebagainya. Sumber daya guru agama Islam juga perlu terus ditingkatkan kualitasnya, baik dari segi content maupun metodologi. Di samping itu, proses pelaksanaan pendidikan agama Islam harus selalu dilaksanakan dengan baik dan maksimal. Evaluasinya tidak cukup hanya menilai aspek kognitif siswa, tetapi harus juga melihat dan menilai aspek afektif dan psikomotoriknya. Ketiga domain (kognitif, afektif, psikomotorik) pendidikan agama Islam harus dilihat dalam pelaksanaan penilaian, sehingga bersifat komprehensif.</p><p> </p><p><strong>English:</strong></p><p>Islamic education subject in secular school is quite minimal in its duration. Generally, it takes only two credit hours per week in such kind of school. Due to the time allocation, it is clearly impossible to hand down student standard religious knowledge, attitude, and skills. Therefore, the school needs to find an alternative way to respond the needs of standard religious education in secular schools. Some of the implemented strategies are the religious extra-curricular program, extra hours for the subject, and integrated the religious messages in non-religious subjects. Religious teaching staff must also be upgraded in terms of the quality, either the subject matter enrichment or the instructional process. In addition, the instructional process needs optimal implementation. The evaluation should cover the cognitive, affective, and psychomotor areas. The three previously mentioned domain in Islamic education subject must be carefully and comprehensively assessed.</p>

Die Suche nach Weisheit ist jedermanns Pflicht. Islamische Religionsethik mit Schrift und Weisheit

2020 ◽  
Vol 80 (1) ◽  
pp. 52-63
Author(s):  
Tarek Badawia
Keyword(s):  
Religious Education ◽  
Religious Community ◽  
Religious Ethics ◽  
Religious Instruction ◽  
Federal States ◽  
High Profile ◽  
Open Questions ◽  
Critical Phase ◽  
The Status

Abstract Islamic religious education is currently in a critical phase, as in many federal states the status of a recognised religious community is lacking. Against this background, the question of confessionality is moving to the centre of attention anew. Should one stick to it and, if a religious community is not recognised, accept the end of Islamic religious instruction, or should one look for a new subject profile? The author argues for a subject with a high profile in religious ethics which he locates in the horizon of knowledge and wisdom and which primarily addresses open questions with ethical relevance. This is explained in more detail using the peace issue as an example.

‘For Children in Yeeres and Children in Understanding‘: The Emergence of the English Catechism under Elizabeth and the Early Stuarts

1986 ◽  
Vol 37 (3) ◽  
pp. 397-425 ◽  
Author(s):  
Ian Green
Keyword(s):  
Religious Education ◽  
Early Church ◽  
Characteristic Form ◽  
Religious Instruction ◽  
Full Account ◽  
Clement Of Alexandria ◽  
History Of

When Immanuel Bourne published his larger catechism in 1646, he prefaced it with an unusually full account of the history of catechising. He was not the first author of the period to trace the practice back to the examples of religious instruction in both Old and New Testaments, or to cite the works of Pantaenus, Clement of Alexandria and Origen as proof of the existence of religious education in the early Church. Nor was he alone in praising the efforts of those continental reformers of the sixteenth and early seventeenth centuries who thought they had revived the characteristic form of instruction of the early Church after centuries of neglect, though it may be added that Bourne's list of contemporary European catechists was longer and more cosmopolitan than others'.

scholarly journals Evaluasi Terhadap Implementasi Pendidikan Kristiani dalam Konteks Gereja Kristen Sumba Jemaat Uma Manu

2021 ◽  
Vol 1 (1) ◽  
pp. 66-78
Author(s):  
Mefibosed Radjah Pono
Keyword(s):  
Christian Education ◽  
Religious Education ◽  
Teaching And Learning ◽  
Learning Activities ◽  
Christian Church ◽  
Religious Instruction ◽  
Education Strategy ◽  
Depth Interviews ◽  
The Church ◽  
Instruction Approach

The church has the task of teaching the member of the congregation through Christian Education. Christian Education includes all teaching and learning activities in the church with the aim that members of the congregation can know God and through that knowledge, they can experience life renewal. The implementation of Christian Education must take into account the context in which the church lives. The approaching model in Christian Religious Education helps the church to carry out its duties according to the context. This article focuses on the description and analysis of the implementation of the Christian Religious Education approach model in the Christian Church of Sumba, Congregation Uma Manu and offers a Christian Education strategy that is appropriate to the context of the congregation. By using a qualitative approach in research through observation and in-depth interviews, it is concluded that the implementation of Christian Education with a religious instruction approach is appropriate for the context of this congregation, but strategic efforts are needed in its implementation.AbstrakGereja memiliki tugas melakukan pengajaran kepada warganya melalui Pendi-dikan Kristiani (PK). PK mencakup semua aktifitas belajar mengajar dalam gereja dengan tujuan agar warga jemaat dapat mengenal Allah dan melalui pengenalan itu, mereka dapat mengalami pembaruan hidup. Implementasi PK oleh gereja haruslah memperhatikan konteks di mana gereja itu hidup. Model pendekatan dalam PK menolong gereja untuk melakukan tugasnya sesuai dengan konteks. Artikel ini berfokus pada deskripsi dan analisa terhadap implementasi model pendekatan PK dalam Gereja Kristen Sumba Jemaat Uma Manu dan menawarkan strategi PK yang sesuai dengan konteks jemaat. Dengan meng-gunakan pendekatan kualitatif dalam penelitian melalui observasi dan wawancara mendalam disimpulkan bahwa implementasi PAK dengan pendekatan instruksi religius su-dah tepat bagi konteks jemaat ini, namun perlu adanya upaya strategis dalam penera-pannya.

scholarly journals EKO-PESANTREN TAHFIDZUL QUR’AN DENGAN PENDEKATAN ARSITEKTUR EKOLOGI DI BOYOLALI

Arsitektura ◽  
2017 ◽  
Vol 15 (1) ◽  
pp. 238
Author(s):  
Lutfia Brilian Nisa ◽  
Wiwik Setyaningsih ◽  
Hari Yuliasrso
Keyword(s):  
Religious Education ◽  
Design Method ◽  
Educational Institution ◽  
Environmental Awareness ◽  
Groundwater Discharge ◽  
General Knowledge ◽  
Religious Knowledge ◽  
Ecological Architecture ◽  
The Government ◽  
Changing Times

<p><strong><em>Abstract</em></strong><strong><em>: </em></strong><em>Pesantren is an educational institution that focuses on Islamic religious education. Along the changing times, pesantren have evolved both in terms of the curriculum as well as the vision and mission, such as Tahfidzul Qur'an curriculum and environmental concerns curriculum. The Government of Indonesia through the Ministry of Environment in collaboration with the Ministry of Religious Affairs signed a Memorandum of Understanding (MoU) to launch programs eco-pesantren. Pengging, Boyolali is a zone with potential for abundant groundwater discharge. But in some drought, groundwater discharge shrinkage even to cause a reduction in the number of springs. The problems of the Eco-Pesantren Tahfidzul Qur'an is how the effort to plan and design an Eco-Pesantren Tahfidzul Qur'an which facilitate learning and teaching religious knowledge and general knowledge, memorizing the Qur'an, and environmental awareness activities. The existence of Eco-Pesantren Tahfidzul Qur'an aims to fulfill space of teaching and learning religious knowledge and general knowledge, memorizing the Qur'an, and environmental awareness activities. The architectural design method with consideration of Ecological Architecture approach is capable of displaying eco-friendly themed activities promoted by Eco-Pesantren Tahfidzul Qur'an. The concept of Eco-Pesantren Tahfidzul Qur'an will apply the concept of Ecological Architecture approach that includes zone concept space, building orientation, processing site, as well as the concept of architectural approach in the application of eco-pesantren.<strong></strong></em></p><p><em> </em></p><p><strong><em>Keywords:</em></strong><em> Architecture, Ecology, Eco-Pesantren, Education</em></p>

scholarly journals The contribution of Social Pedagogy and Religious Education to the management of modern conditions of globalization, population movement and multiculturalism

2020 ◽  
Vol 3 (1) ◽  
pp. 45-66
Author(s):  
MARIOS KOUKOUNARAS LIAGKIS
Keyword(s):  
Religious Education ◽  
Young Person ◽  
Population Movement ◽  
Religious Knowledge ◽  
Team Members ◽  
Religious Literacy ◽  
School Year ◽  
Social Pedagogy ◽  
Degree Of Acceptance ◽  
High Degree

The present study examines the synergy of Social Pedagogy and Religious Education (RE)in Education.The aim of the research is the study of the personal and collective change that Religious Education can cause, and its preventive operation in the management of the new global conditions.It is a blended research. It took place during the school year 2017-18 in a Gymnasium and a Lyceum of Attica with the methodology of critical ethnography. The analysis of the qualitative and quantitative data shows that religious knowledge, developed in Education and aiming religious literacy, as defined in the context of Greek / European cultural identity and multiculturalism, can operate preventively and intrusively, on a personal and collective level in the management of modern conditions of globalization, population movement and multiculturalism, when it is understood as experience and is meaningful with the concepts of understanding, reflection and action. The transformative dynamics of religious knowledge trigger the young person to make small and big changes. This learning procedure strongly influences the person who seems to challenge his environment, his parents. This is done without sacrificing the religious content of the subject, which is not delivered by another subject at school. With this, in fact, it can achieve to a high degree the cultural recognition and acceptance of religious diversity and to a certain extent the change of attitudes towards the foreigner, the immigrant, the refugee. Above all, however, it turns out that it contributes to the development of acquaintance and communication of team members, recognition and to a degree of acceptance of otherness and certainly to the development of relationships, in cases that did not exist before.

scholarly journals POTRET PENDIDIKAN AGAMA ISLAM DI SEKOLAH UMUM

2016 ◽  
Vol 3 (1) ◽  
pp. 187
Author(s):  
Abd. Rouf
Keyword(s):  
Religious Education ◽  
Time Allocation ◽  
Islamic Education ◽  
Teaching Staff ◽  
Religious Knowledge ◽  
Credit Hours ◽  
Instructional Process ◽  
Religious Teaching ◽  
The Subject ◽  
Optimal Implementation

<p><strong>Bahasa Indonesia:</strong></p><p>Praktik pendidikan agama Islam di sekolah (umum) amatlah minim atau kurang maksimal. Secara umum, jumlah jam pelajaran agama di sekolah rata-rata 2 jam per minggu. Dengan alokasi waktu seperti itu, jelas tidak mungkin untuk membekali peserta didik dengan pengetahuan, sikap, dan keterampilan agama yang memadai. Oleh karena itu, harus dilakukan strategi alternatif dalam memenuhi kebutuhan peserta didik akan pendidikan agama di sekolah umum, antara lain: melalui kegiatan ekstra kurikuler berbasis keruhanian, tambahan-tambahan materi kegamaan di luar jam pelajaran, menyisipkan muatan keagamaan kedalam semua bidang studi umum, dan lain sebagainya. Sumber daya guru agama Islam juga perlu terus ditingkatkan kualitasnya, baik dari segi content maupun metodologi. Di samping itu, proses pelaksanaan pendidikan agama Islam harus selalu dilaksanakan dengan baik dan maksimal. Evaluasinya tidak cukup hanya menilai aspek kognitif siswa, tetapi harus juga melihat dan menilai aspek afektif dan psikomotoriknya. Ketiga domain (kognitif, afektif, psikomotorik) pendidikan agama Islam harus dilihat dalam pelaksanaan penilaian, sehingga bersifat komprehensif.</p><p> </p><p><strong>English:</strong></p><p>Islamic education subject in secular school is quite minimal in its duration. Generally, it takes only two credit hours per week in such kind of school. Due to the time allocation, it is clearly impossible to hand down student standard religious knowledge, attitude, and skills. Therefore, the school needs to find an alternative way to respond the needs of standard religious education in secular schools. Some of the implemented strategies are the religious extra-curricular program, extra hours for the subject, and integrated the religious messages in non-religious subjects. Religious teaching staff must also be upgraded in terms of the quality, either the subject matter enrichment or the instructional process. In addition, the instructional process needs optimal implementation. The evaluation should cover the cognitive, affective, and psychomotor areas. The three previously mentioned domain in Islamic education subject must be carefully and comprehensively assessed.</p>

Religionspädagogik und öffentliche Theologie

2015 ◽  
Vol 67 (4) ◽  
pp. 300-309
Author(s):  
Ulrich H.J. Körtner
Keyword(s):  
Public Sphere ◽  
Religious Education ◽  
Public Theology ◽  
Religious Instruction ◽  
The Public ◽  
The Public Sphere

Abstract Religious instruction is not only an important locus of religion in the public sphere but also a locus (of learning) of Public Theology. Thus, it makes sense to include the discourse of Public Theology in the discourse of Religious Education. Furthermore, the discourse of Public Theology could, in turn, profit from an intensified exchange with Religious Education, since Religious Education is one of the eminent loci in the public sphere at which exactly those questions are raised for discussion and are debated which are thematised by Public Theology. Religious Education, to be sure, is not only the task of religious instruction but rather is to be viewed as an educational mandate of the school as a whole. Therefore, the questions raised in school by Public Theology cannot be restricted to religious instruction but rather may be treated within multidisciplinary projects.

PEMETAAN PROBLEMATIKA INTEGRASI PENDIDIKAN AGAMA ISLAM 222 DENGAN SAINS DAN TEKNOLOGI

1970 ◽  
Vol 19 (2) ◽  
pp. 222-240
Author(s):  
Dwi Priyanto
Keyword(s):  
Religious Education ◽  
Science And Technology ◽  
Public Life ◽  
Educational Material ◽  
Islamic Education ◽  
Religious Knowledge ◽  
The People ◽  
Fast Development ◽  
The Impact ◽  
Islamic Values

This paper is intended to map the problem of integration of Islamic Education (Pendidikan Agama Islam - PAI) with science and technology. It is expected, by this way, PAI is not only a vehicle for the transfer of religious knowledge, but also a planting of Islamic values that will be able to be applied by learners in public life as a Muslim. Hopefully, the Muslim will be able to play a role in solving the people and national problem and face the fast development of science and technology with all the impact. Ideally, integration of PAI with science and technology can be implemented as well as possible in an effort to establish Islamic religious education materials, and as a means of clarifying the problems that arise in the delivery of Islamic educational material that seems to be dogmatic at the beginning of Islam, as well as faith increasing to the truth of all that delivered Qur’an and Hadith. Tulisan ini ditujukan untuk memetakan problematika integrasi Pendidikan Agama Islam (PAI) dengan sains dan teknologi. Dengan cara ini diharapkan PAI tidak sekadar sebagai wahana transfer pengetahuan keagamaan semata, tetapijuga penanaman nilai-nilai keislamaan yang nantinya mampu diterapkan oleh peserta didik dalam kehidupan bermasyarakat sebagai seorang muslim. Diharapkan, muslim itu mampu berperan dalam menyelesaikan problem umat maupun bangsa menghadapi perkembangan sains dan teknologi yang begitu pesat dengan segala dampak yang ditimbulkan. Idealnya integrasi PAI dengan sains dan teknologi dapat dilaksanakan dengan sebaik-baiknya sebagai upaya dalam memantapkan materi pendidikan agama Islam, dan sebagai sarana memperjelas permasalahan yang timbul dalam penyampaian materi pendidikan agama Islam yang pada awalnya bersifat dogmatis, juga sebagai peningkatan rasa keimanan akan kebenaran segala yang disampaikan al-Qur’an dan Hadis.

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