Provides a personal account of the experiences of an American nun while teaching at Fu Jen Catholic University in Taiwan. Explains the Taiwanese educational system and the role of Catholic education within it. (CBC)

Examines the implications of the bishops' pastoral, "The Challenge of Peace," for Catholic schools and analyzes issues and problems in responding to the pastoral. Recommends clarification of philosophical positions, development of archdiocesan guidelines, varied teacher in-service opportunities, and global concept development. (DMM)

Suggests that religion teachers develop mentor-friend relationships with their students, as characterized by being available to students outside of class, sharing oneself in a personal way, expressing interest in the student's life, and sharing faith. Discusses acceptable and unacceptable types of relationships. (DMM)

John Wilson's reasoning--that, since moral education involves educating the emotions and certain of these emotions characterize religion, religious education falls within the sphere of moral education--is false, because such reasoning would reduce religion to morality on the grounds that religious people express emotion. (IS)

Sealey has misunderstood Wilson's position on religious education. Religious understanding must be accountable to the same forms of thought and rational procedure as other forms of understanding, such as science and history, or there is no point in attempting to teach it. (IS)

Hudson fails to satisfactorily defend his claim that young people who are not initiated into religion will grow up to be less than human. Further, because we cannot test the validity of religious beliefs by the methods used for other disciplines, religion has no place in the educational system. (IS)

Religious and moral education have a close relationship; they should be planned together and not conceived as separate subjects in the school curriculum. Religious education cannot avoid a moral dimension, and moral education must be based on some kind of an ideology, religious commitment, or naturalistic stance for living. (Author/RM)

Two questions are addressed: (1) What are the moral constraints upon the practice of religious education? and (2) What are the main ways in which religious education can supplement and enhance moral education? (RM)

Describes schooling in Israel, where religion is the center of learning for Jewish, Christian, and Muslim children. Outlines five kinds of schools available to Jewish children. (Author/JM)

The Friends Council on Education is a coordinating organization that provides oversight, special services, and inspiration to 68 Friends schools in the United States and Canada. The functions of the Council and the educational and philosophical goals of Quaker schools are discussed. (MLF)

Discusses the problems of teaching Talmudic traditions to modern Jewish high school students. The author recommends that teachers avoid alienating their students by acknowledging the validity of non-orthodox viewpoints in their classrooms. Journal available from Human Sciences Press, 72 Fifth Avenue, New York, New York 10011. (AM)

Presents research and survey conclusions on the future of Catholic schools. Addresses the main trends in Catholic schools, priorities for Catholic education, identifying characteristics of future Catholic schools, main problems to be faced, and the role of priests, religion, and laity in the schools. (DMM)

Addressing the problem that educators have in compiling a legitimate list of values to teach, the author examines the Bible as a source of value legitimacy and details the values expressed in the Hebrew and Christian covenants, the Ten Commandments, and the six beatitudes. (SJL)

An interview with Father Albert McBride, formerly of the National Catholic Educational Association's National Forum for Religious Educators. Father McBride gives his opinion on such issues as the problems and future of religious education and trends in the Catholic Church. (SJL)

The author insists that Catholic colleges must not acquiesce to America's cultural malaise by taking a position of moral neutrality. Rather they must join vigorously in public moral discussion and, through renewed theological and liberal arts instruction, work to produce literate graduates who are capable of ethical judgment. (SJL)