Technology in Nonsectarian and Religious Private Schools

The authors report the results of a survey on technology access and use in both religious and nonsectarian schools in the state of Illinois. Four hundred surveys were sent to a cross section of private schools, with a response rate of 45%. The study demonstrates there were only minimal differences between sectarian and nonsectarian schools and that they both had adequate, up-to-date equipment. Most schools provided their students and faculty with access to computer/internet technology in dedicated labs, media centers, and classrooms. The study does show that while both religious and nonsectarian private schools have the tools to integrate technology into the curriculum, and principals who positively rate the use of computer technology, most principals report that a majority of their teachers do not make use of technology in ways that promote higher-order thinking.     

Religious Schools,Home Schools,and the Timing of First Marriage and First Birth

The timing of individuals’ family formation is important for a number of socioeconomic and health outcomes. We examine the influence of religious schools and home schools on the timing of first marriage and first birth using data from the Cardus Education Study Graduate Survey (N = 1,496). Our results from life tables and event-history regression models show that, on average, graduates of evangelical Protestant schools—but not Catholic school or homeschool graduates—have earlier marriages and births than public school graduates. Catholic school students have later first births on average than public school graduates. Models interacting schooling type with age and age-squared suggest that evangelical schoolers’ higher odds of marriage stem from higher odds of marrying at ages 21–30, and their higher odds of first birth stem from higher odds of births from ages 25–34. Catholic school and nonreligious private school students also have higher odds of marrying in the mid-20s and early-30s than do public school students. Evangelical, non-religious private, and Catholic school students all have lower odds of teenage births than public school students but higher odds of birth later in the life course. Homeschoolers do not differ on either outcome at any age. Our findings suggest that schools socialize their students with distinctive attitudes toward family formation that influence their behavior even many years after graduation, though these schools do not appear to be particularly harmful to life chances in terms of fostering marriage or childbearing at very young ages.     

The Question of Conscientiousness and Religious Engagement in Public Schools

In this paper, I examine the question of how to nurture and develop conscientiousness thinkers and future citizens of diverse liberal-democratic societies from the perspective of virtue epistemology (VE). More specifically, I examine this question in terms of how public schools might frame engagement with religious perspectives in the classroom. I begin by distinguishing between good and bad conscientiousness through an exploration of current work in the field of virtue epistemology. I then follow Kenneth Strike in his defense of the need for a more robust engagement with religious perspectives as a liberal educational imperative. I argue that basing a framework for engagement on VE, particularly the notion of subjective justification, has significant benefits. My main interest in developing a framework for what I deem to be a necessary supplemental dimension of citizenship education focused on religious engagement is in underlining the responsibility that liberal educators have in regulating what is often a highly contentious and unfortunately caddish debate surrounding religion and the religious. I conclude that by eschewing this responsibility educators are potentially missing out on significant resources for supporting the liberal-democratic educational agenda.     

Religion,Education, and Religious Education in Irish Schools

This essay is part of a collection of short essays solicited from authors around the globe who teach religion courses at the college level (not for professional religious training). They are published together with an introduction in Teaching Theology and Religion 18:3 (July 2015). The authors were asked to provide a brief overview of the curriculum, student learning goals, and pedagogical techniques employed in their courses.     

Why Education in Public Schools Should Include Religious Ideals

This article aims to open a new line of debate about religion in public schools by focusing on religious ideals. The article begins with an elucidation of the concept ‘religious ideals’ and an explanation of the notion of reasonable pluralism, in order to be able to explore the dangers and positive contributions of religious ideals and their pursuit on a liberal democratic society. We draw our examples of religious ideals from Christianity and Islam, because these religions have most adherents in Western liberal democracies that are the focus of this article. The fifth and most important section “Reasonable pluralism and the inclusion of religious ideals in public secondary schools” provides three arguments for our claim that public schools should include religious ideals, namely that they are important to religious people, that they are conducive for the development of pupils into citizens of a liberal democracy, and that the flourishing of pupils as adults is advanced by encountering religious ideals. We also offer a more practical reason: religious ideals can more easily be included within public education than religious dogmas and rules.

Patterns of Spiritual and Moral Development in Religious and Public Schools in Chicago

This article draws attention to the different approaches adopted in 21 Chicago schools towards the education of pupils in relation to beliefs and values. It presents the findings of the first stage of an ongoing research project, which explores models of religious, spiritual and moral education in American schools. The dangers of omitting an open and critical study of religion in the curriculum are considered.     

Shaping Schooling Success: Religious Socialization and Educational Outcomes in Metropolitan Public Schools

This paper analyzes religious socialization as it relates to schooling success. I propose and test a multilevel model of involvement in church activities as providing integration and motivation toward schooling success among metropolitan U.S. public high school sophomores. Results indicate that respondents' participation in church activities is related to heightened educational expectations, and that these more intensely religious students score higher on standardized math/reading tests, even while controlling for variables that often show religious effects to be spurious. The hypothesis that church involvement's effect varies by ecological context–it being a better predictor for students in poorer neighborhoods than average or wealthy neighborhoods–was not supported.     

The State and Religious Schools in America: An Overview of a Rocky Relationship

The relationship between the state and religious schools in North America has been an uneven and unsettled one, punctuated at times with abusive behavior by the state. The purpose of this article is to present a historical overview of this important and changing relationship, and to provide a conceptual framework for understanding religious schools in a society with a governmental-school ethos.     

Religious Fundamentalism,Religious Coping,and Preference for Psychological and Religious Treatment

Religion may not be simply another variable in the assessment of treatment-seeking but an alternative worldview about the nature of suffering and its appropriate treatment. This study examines the relation of religious fundamentalism and religious coping on relative preference for psychological or religious help-seeking in 142 undergraduate students. Higher levels of religious fundamentalism and deferred religious coping were found to be associated with greater preference for religious rather than psychological help-seeking. The results suggest that religious issues need to be included in the investigation of help-seeking.     

Religious Affiliation Influences on the Health Status and Behaviours of Students Attending Seventh-Day Adventist Schools in Australia

Students attending Seventh-day Adventist (Adventist) schools in Australia have been shown to have better health status and behaviours compared to secular norms, yet these schools cater for a high percentage of non-Adventist students. The purpose of this study was to investigate the influence of religious affiliation (Adventist/non-Adventist) on the health status and behaviours of students attending Adventist secondary schools in Australia. The sample included 1734 students who responded to a health and lifestyle survey that captured demographic details, self-reported height and weight, self-reported health status, mental health and select health behaviours. Students who identified themselves as Adventist reported significantly better health behaviours than the non-Adventist students in several behavioural domains, especially among the male students. However, this did not translate to a difference in health status. Further research is needed to understand the causal mechanisms responsible for the potential health advantage of Adventist students, which may include family or church religious influences.     

Child Discipline and Conservative Protestantism: Why the Relationship Between Corporal Punishment and Child Behavior Problems May Vary by Religious Context

Using data on 1,214 families from the Fragile Families and Child Wellbeing Study, this study explored why and under what conditions parental conservative Protestant affiliation moderates the relationship between corporal punishment and children??s problem behavior. Previous scholars suggest that children raised by conservative Protestants may be less likely to experience negative outcomes associated with corporal punishment due to (1) adherence to guidelines that may minimize the risk of harm from corporal punishment, and (2) corporal punishment being used as part of a consistent parenting strategy. This study extended previous research by testing these hypotheses. Overall, corporal punishment was associated with increased externalizing and internalizing problem behavior among children. However, there was some support for our hypotheses. Specifically, children raised by conservative Protestant parents were less likely to display problem behavior if only the father spanked and if the father spanked infrequently, and were less likely to display externalizing behavior only if both parents were conservative Protestant.     

宗教理解和宗教多元论问题

我们几乎都能肯定,诸宗教之问或多或少都有"排他"倾向,认为真理掌握在自己的手里,其他宗教信仰或多或少是错误的.一般宗教都在宣传自己的优越性,为自己的存在合理性寻找依据,即使是那些自认为是"非宗教的宗教"也是如此.     

Metaphor,Religious Language,and Religious Experience

Is it possible to talk about God without either misrepresentation or failing to assert anything of significance? The article begins by reviewing how, in attempting to answer this question, traditional theories of religious language have failed to sidestep both potential pitfalls adequately. After arguing that recently developed theories of metaphor seem better able to shed light on the nature of religious language, it considers the claim that huge areas of our language and, consequently, of our experience are shaped by metaphors. Finally, it considers some of the more significant implications of this claim for our understanding of both religious language and religious experience.     

Mitchell v. Helms: The Court Charts New Ground on State Aid to Religious Schools

Interpretation of the establishment clause by the Supreme Court has a long history. Since first addressing the merits of state aid to religiously affiliated schools, the Court has examined a wide array of programs involving state and federal aid in regular and special education. The recent Supreme Court decision in Mitchell v. Helms is the latest in this long line of cases considering the constitutionality of government assistance benefiting students in religious schools. In Helms, the Court decided the constitutionality of Chapter 2 of Title I of the Elementary and Secondary Education Act of 1965 that allows states to loan computers, library books, and other instructional materials to religious schools. The purpose of this article is to examine briefly the facts in the case and then discuss the cases's three separate opinions. The authors then consider the implications of Helms for the provision of government aid to students attending religiously affiliated schools.     

Religious Fundamentalism and Religious Orientation Among the Greek Orthodox

The experimenters explored how religious fundamentalism related with religious orientation, irrational thinking, and immature defense mechanisms. They also explored the possible moderational role of the Big 5 personality factors. The participants were predominantly Greek Orthodox College students from a Cypriot University. The experimenters employed a cross-sectional design and required participants to complete a series of self-report measures. Religious fundamentalism significantly predicted irrational thinking. Intrinsic and personal extrinsic religious orientations significantly predicted religious fundamentalism. The results provide support for the idea that the more dogmatically one holds their religious beliefs, the more likely they are to think irrationally.     

Religious Affiliation,Religious Service Attendance,and Mortality

Very few studies have examined the effects of both religious affiliation and religiosity on mortality at the same time, and studies employing multiple dimensions of religiosity other than religious attendance are rare. Using the newly created General Social Survey-National Death Index data, our report contributes to the religion and mortality literature by examining religious affiliation and religiosity at the same time. Compared to Mainline Protestants, Catholics, Jews, and other religious groups have lower risk of death, but Black Protestants, Evangelical Protestants, and even those with no religious affiliation are not different from Mainline Protestants. While our study is consistent with previous findings that religious attendance leads to a reduction in mortality, we did not find other religious measures, such as strength of religious affiliation, frequency of praying, belief in an afterlife, and belief in God to be associated with mortality. We also find interaction effects between religious affiliation and attendance. The lowest mortality of Jews and other religious groups is more apparent for those with lower religious attendance. Thus, our result may emphasize the need for other research to focus on the effects of religious group and religious attendance on mortality at the same time.     

Religious Experience,Religious Worldviews,and Near-Death Studies

The tense relation prevailing between representatives of conservative religion and other near-death researchers may be illumined by a look at the different functions religion has fulfilled in the past. Religion may be seen as centering on the meaningfulness of the world, on spiritual experience, or on salvation. In this essay, I sketch the place of these themes in the Great Religions. These themes have inherent mutual tensions that in the case of Christianity cannot necessarily be settled by appeal to the Bible, because different Christian groups have somewhat differing views of the source of authority. Furthermore, the Bible's authority is challenged by the results of modern scholarship. In light of these reflections, I see Michael Sabom's Light & Death (1998) as showing valuable data and insights but failing to respond to significant challenges.     

Religious Activities, Religious Orientation, and Aggressive Behavior

Theorists and clinicians have long believed that religious practice may reduce aggression and other destructive behaviors. To date, most evidence for a relationship between religiosity and aggression comes from nonexperimental studies. The purpose of this exploratory study was twofold. First, to examine experimentally whether two religious practices reduce aggressive behavior; second, to determine if specific aspects of religious orientation and spiritual transcendence are related to level of aggression, expressed under controlled laboratory conditions. Sixty-two participants assigned to one of three experimental groups (memorize Bible passages, prayer/meditation, or control group) completed a laboratory task of aggression. Participants also completed religious and spirituality instruments, along with self-ratings of aggressive disposition. Results indicated that neither memorization of biblical passages nor meditation reduced aggression. Intrinsic-oriented religiosity participants self-reported lower aggression than extrinsic-oriented participants, but no differences were found on the laboratory task of aggression. Spiritual transcendence showed no behavioral aggression differences .