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Stamp, Robert M. – 1986
Ontario requirements for religious exercises in publicly funded elementary and secondary schools are more like those of England and Scotland than like those of most other Canadian provinces. Ontario regulations insist on religious exercises at the opening of the school day, the exercises to consist of "the reading of the Scriptures or other…
Descriptors: Church Role, Class Activities, Educational Legislation, Educational Policy
Peer reviewed Peer reviewed
Blake, Nigel – Oxford Review of Education, 1996
Maintains that spirituality, by reason of its very nature and essence, is antithetical to the goals of state education. Argues that efforts to define spirituality as separate from religion are disingenuous and driven by a specific political agenda. Discusses the conflicting goals of spirituality and secular institutionalization. (MJP)
Descriptors: Beliefs, Educational Objectives, Educational Philosophy, Elementary Secondary Education
Peer reviewed Peer reviewed
Boys, Mary C.; Lee, Sara S. – Religious Education, 1996
Provides an extensive recounting of a colloquium convened at the Institute for Christian-Jewish Studies in Baltimore, Maryland. The colloquium brought together Catholic and Jewish educators from the northeastern United States for six intensive, two-day sessions over a period of nearly three years. Discusses the development and implementation of…
Descriptors: Attitude Change, Behavior Change, Catholic Educators, Catholics
Peer reviewed Peer reviewed
Carr, David – Oxford Review of Education, 1996
Argues against the limited definition of spiritual education as strictly concerned with the mystical and transcendental. Maintains that a broader application of spiritual education can and should be offered. Asserts that this application needs to be developed in terms of curricular objectives and assessment. (MJP)
Descriptors: Beliefs, Curriculum Development, Educational Objectives, Educational Philosophy
Peer reviewed Peer reviewed
Sandsmark, Signe – Religious Education, 1995
Criticizes the notion that secular humanists and religious educators can equitably agree on a common or middle ground. Maintains that the so-called middle ground is often primarily secular ideology with a token acknowledgment of the validity of religious thought. Argues for a more open discussion with both positions receiving equal consideration.…
Descriptors: Beliefs, Christianity, Cultural Pluralism, Ethical Instruction