scholarly journals THE INTERACTION OF SECULAR AND RELIGIOUS EDUCATION: A TOPICAL AND CONTROVERSIAL ISSUES

Author(s):  
E.V GRYAZNOVA ◽  
◽  
T.A KOZLOVA ◽  
I.N FEDORENKO ◽  
O.V BELOV ◽  
...  

Education as a special social institution develops in the system of pedagogical activity and evolves along with culture. The main goals of education are to prepare a person for life in society according to its laws, moral and legal norms, as well as according to the principles of spirituality. In other words, education is more responsible for the formation of the axiological subsystem of human culture. Historically, the upbringing of the younger generation is engaged in various subjects of socialization: the family, educational institutions, public organizations, etc., among which the Church occupies a special place. In our country, due to the prevailing social circumstances, the Church was excluded from participation in the educational process for many years. Today, the state and the public, realizing the spiritual damage that Russia suffered during the years of the USSR, perestroika, and then the spiritual crisis, are trying to restore the lost traditions of the Church's participation in the upbringing of the younger generation. The interaction of religious and secular education has its own canons, mechanisms, and development trajectories. But in the new conditions of the information society, in the conditions of the loss of a whole generation of people who keep these traditions and are able to pass them on to the younger generation, the resumption of such interaction faces a certain range of problems and difficulties. The authors of this study have studied the most relevant and controversial works of modern scientists, teachers, and theologians on the integration of secular and religious education in modern conditions. The study showed that the Institute of secular education is not ready to create a basis for such interaction, and the religious Institute can not cope with this task alone. This is explained by many factors and reasons that require separate research, which will be the subject of our further work.

2020 ◽  
pp. 83-87
Author(s):  
Lesia Vaskiv ◽  
Andrii Vaskiv

The problematic aspects of the national-religious education of Ukrainians in the evaluation of the famous theologian and historian of the Church of Fr. Dr. Dmitry Blazheyovsky. The educational potential of the Church is analyzed, the methodology of Christian upbringing, worked out by pedagogical practice in the church environment, is researched. The extrapolation of the forms and methods of religious education into the plane of modern educational space was carried out. In interpretation of. D. Blazheyevsky reflects on the importance of cooperation between family, church and school in the cause of Christian upbringing of the younger generation.


THE BULLETIN ◽  
2020 ◽  
Vol 5 (387) ◽  
pp. 270-274
Author(s):  
N. L. Seitakhmetova ◽  
◽  
D. U. Kussainov ◽  
Z. K. Ayupova ◽  
G. Kuttybekkyzy ◽  
...  

Islamic education is the component of the educational process in post secular society, because the post secularity today acquires another sense than in the last century. Post secularity as the continuation of the secular process in the modern historical, sociocultural and political processes was found as an epoch, involving the secular educational projects in the modern time. If in the past century theology education was distanced from pragmatism of the secular educational practices, finding them too utilitarian and maintenance of man in the world; today theologies, designing the religious education, enter the modern scientific secular dialogues in the standardized programs of education. Criticism of the secular education was related to the problem of crisis of the western thinking. The wellknown thinkers of the West declared about this crisis.


Author(s):  
Marios Koukounaras Liagkis

This study is an attempt to address the issue of religion in the public sphere and secularism. Since the Eastern Orthodox Church has been established by the Greek constitution (1975) as the prevailing religion of Greece, there are elements of legal agreements- which inevitably spawn interactions- between state and Church in different areas. One such area is Religious Education. This article focuses on Religious Education (RE) in Greece which is a compulsory school subject and on two important interventions that highlight the interplay between religion, politics and education: firstly the new Curriculum for RE (2011) and secondly the introduction of an Islamic RE (2014) in a Greek region (Thrace) where Christians and Muslims have lived together for more than four centuries. The researches are based on fieldwork research and they attempt to open the discussion on the role of RE in a secular education system and its potential for coexistence and social cohesion.


Religions ◽  
2020 ◽  
Vol 11 (9) ◽  
pp. 465
Author(s):  
Karin K. Flensner

In educational contexts, certain issues are perceived as controversial, since they reflect conflicts of interest and reveal divergent views. This is especially evident in debates related to religion in societies regarding themselves as secular but whose population is multi-religious. The aim of this article is to analyse how some issues that are considered controversial in the public debate are represented in the teaching of non-denominational and integrative Religious Education in a Swedish multicultural classroom practice, where the majority of students have a Muslim cultural background. The ethnographic empirical material consists of classroom observations of Religious Education lessons in upper secondary school. The analysis is based on the debate about how controversial issues ought to be taught—as empirically or politically open/settled or in a directive/non-directive way. The results indicate that a number of issues—divergent interpretations of religious narratives and religiously motivated rules, holidays, views of forgiveness, the Israeli–Palestinian conflict and abortion—were regarded as open political issues in classroom practice and these were taught in an open, non-directive way. Issues represented as settled were value-oriented issues related to female genital mutilation, forced marriage and child marriage and gender equality. The arguments supporting these values were mainly rooted in religion.


The article examines the course of the campaign of the seizure of church valuables in Kharkiv province in 1922. Using the circumstances of the terrible famine that covered many regions of Ukraine from 1921 to 1922, the Soviet state conducted a large-scale campaign of «withdrawal» (in fact, a confiscation which wasn’t covered by any other reason) of church values. All valuables from the temples and houses of worship were confiscated without an exception for any religion. The methods of confiscation of church riches by local authorities of Kharkiv region are examined. We also show a special role played by the authorities of the State Political Directorate, who controlled the work of the commissions for the seizure of values and suppressed the resistance of believers and the clergy. The publication attempts to find out the results of the seizure of values in Kharkiv and the districts of the capital province. The attitude of different parts of the society to the campaign on confiscation of church values is analyzed. On the basis of archival sources and materials of the local and central press there is shown the resistance made by the faithful and the clergy to the campaign of confiscating the church valuables, and its forms and methods are analyzed. The repressive policy of atheist authorities, aimed at suppressing the resistance of the masses of the believing population and representatives of the clergy to the total confiscation of values, which was often carried out in a brutal way, is highlighted. The scale of the repression of the Bolshevik authorities against believers and acolytes of religious cults is shown. It is concluded that by pursuing a policy of confiscation of church values, the Bolshevik authorities tried to undermine the economic base of the church, seeking to obtain large financial resources as a result of confiscation, as well as to morally discredit the clergy in the eyes of the public, undermine the authority of the church as an important social institution and, finally, to bring discord into the church community. During the campaign for the confiscation of church treasures, much of the religious items of historical and cultural value were lost forever.


2005 ◽  
pp. 282-293
Author(s):  
Mykola Mykhailovych Zakovych

In their social concepts, Christian Churches attach particular importance to education. Secular education is considered in the context of modern science and culture. The Church recognizes the authority and achievements of modern science, but believes that the rational picture of the world formed by scientific research is not complete and inclusive. The religious worldview cannot be dismissed as a source of insight into the truth and understanding of history, ethics, and many other humanities that have a basis and right to be present in the secular education and upbringing system in the organization of public life. The Church strongly opposes the ideologization of science and aims to restore the lost connection with religious spiritual values


2005 ◽  
pp. 34-43
Author(s):  
Serhiy I. Zdioruk

Over the past decade and a half, not only significant quantitative changes have occurred in the religious environment of Ukraine due to the expansion of the institutional network of religious associations, but also significant qualitative progress in the structure and activities of churches and religious organizations. In particular, the role of religious organizations in the state-making process is becoming more evident every year. Consequently, almost no realm of social existence remains virtually outside the influence of the Church. Religious congregations have been particularly intense lately, demonstrating their intentions to implant themselves in a secular educational process and in the educational sphere of Ukraine as a whole.


2017 ◽  
Author(s):  
Daniel Benatov

Our conference is the first project of Student Science Association, which was restored in our University in 1998. The main peculiarity of the conference is the student organizing committee. The conference was attended by representatives of Russia, Belarus, Sweden, Poland, Bulgaria, Armenia, Azerbaijan, Czech Republic, Lithuania, Latvia, Georgia, Iran, not mentioning hundreds of Ukrainian participants. We’re happy with the fact that our conference allows students to discover new information, which they wouldn’t find in training courses manuals; contrariwise businesses and organizations can get direct access to young and qualified staff. We believe that events like our conference are useful for the young scientists and also for the public authorities and businesses. Conference "Ecology. Human. Society "is a part of feedback between universities and market participants. The conference has overgrown limits of being simple educational process element. Today, it is a serious recruiting resource for state institutions and businesses - an important part of a mutually beneficial dialogue.


2019 ◽  
Vol 54 ◽  
pp. 235-246
Author(s):  
Alexey L. Beglov

The article examines the contribution of the representatives of the Samarin family to the development of the Parish issue in the Russian Empire in the late 19th and early 20th centuries. The issue of expanding the rights of the laity in the sphere of parish self-government was one of the most debated problems of Church life in that period. The public discussion was initiated by D.F. Samarin (1827-1901). He formulated the “social concept” of the parish and parish reform, based on Slavophile views on society and the Church. In the beginning of the twentieth century his eldest son F.D. Samarin who was a member of the Special Council on the development the Orthodox parish project in 1907, and as such developed the Slavophile concept of the parish. In 1915, A.D. Samarin, who took up the position of the Chief Procurator of the Most Holy Synod, tried to make his contribution to the cause of the parish reforms, but he failed to do so due to his resignation.


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