The Importance of Theology for Modern Education

  1. Lemma
  2. Значение теологии для современного образования
  3. Russian
  4. Asliturk, Miriam
  5. Ecumenism and dialogue > Education - Ecumenism and dialogue > Westernism and anti-westernism - Culture and national identities
  6. 07-08-2018
  7. Меньшиков, В. М. [Author]. Значение теологии для современного образования
  8. Вестник Православного Свято-Тихоновского гуманитарного университета. Серия 4: Педагогика. Психология.
  9. religious education - spirituality - Orthodox spirituality - Higher education - Primary Education - Secondary education - culture - Islam
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    1. <p>Меньшиков, В. М. (2006). Значение теологии для современного образования. <em>Вестник Православного Свято-Тихоновского гуманитарного университета. Серия 4: Педагогика. Психология</em>, (3), 28-33.</p>
    1. The article argues that modern education is aimed at developing students intellectually, physically and emotionally, but ignores the spiritual side of education, thus excluding the most important questions of human existence. According to the author, this phenomenon is due to the predominance in psycho-pedagogical science - and consequently in pedagogical practice - of a dichotomous approach to the structure of the human, which sees him/her as the body, on the one hand, and the psyche, on the other. This paradigm has a long history, beginning with the European Renaissance, which is why it is difficult to think of a different approach to education. The era of Enlightenment with its emphasis of the importance of science in the life of society also played its role in the process of withdrawing spirituality from education.

      Currently in Russia, spirituality is studied by three types of institutions: theological seminaries and academies, and in secular universities - in Theology and Religious Studies departments. Pointing out the importance of these institutions, the author argues that spiritual education should be present in all educational stages and institutions (kindergarten, school, university). In the Russian context, the problematic issue is the choice of religion to be taught in educational institutions. In the author’s view it should be Orthodox Christianity – “traditional” religion practiced by the “majority of the population.” He specifies at the same time that in areas inhabited by the majority of representatives of other confessions, the corresponding religions should be taught (as is already the case for Islam).

      Another question concerning spirituality in education is the preparation of teachers of religion/spirituality. The author argues that both pedagogically-trained priests and scholars of religion from secular universities should have the right to teach Orthodox culture/studies in schools. He stresses that the latter should have a Master’s degree for that.