First, Kieran has been tenacious in insisting that religious education is its own integral and scholarly field of study. So, it is not a sub-discipline within theology e. Instead, while it draws on a great variety of disciplines, yet it is and deserves to be treated as its own field of study.
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Of course there can be specifically Christian, or Jewish, or Muslin, etc. Further, such work is so important to the life of the world that it must be well grounded in scholarly foundations. Second, and a follow on contribution, Kieran Scott has constantly insisted that religious educators be attentive to our language and the words we use. He knows well that words are the primary symbol system, and that symbols tend to effect what they symbolize.
As educators, words are our stock-in-trade, and, as Gertz insists, God-language is the most effective of all - positively or negatively. Kieran is deeply convinced of this power of words, the imperative to be care-full with them, and has constantly called colleagues to account for their language, beginning with what to name our field.
Third, Kieran Scott's work has constantly reflected a deep sense of the social responsibilities of religious faith and of God-talk. He is thoroughly convinced that what we do as religious educators should enhance the lives of people, of communities, and of society at large - be for the common good of all. He is ferocious in his opposition to and critique of anything less than this social commitment of religious educators. Thank you, Kieran. Thomas H. Among his students and colleagues Kieran Scott is known as a scholar with wide ranging educational interests and a superb teacher.
First, from his earliest writing onward Kieran has explored foundational issues in religious education with a specific interest in how religious educators can build upon the insights of the past as they re-envision religious education for the present and future. Building upon his foundational interests, Kieran has analyzed critical issues in church and society from a religious educational perspective; most notably, he has explored sexuality education, educating youth for critical consciousness, and the development of lay ministry.
Second, Kieran has had a profound impact on the theory and practice of religious education through his teaching and mentoring of students. They also continue to be inspired by the memory of his engaging and challenging presence in the classroom. On a personal note, Kieran is a trusted friend from whom I have learned a great deal. My understanding of religious education has been shaped significantly by conversations involving Kieran Scott, Tom Groome, and Gabriel Moran, and I think of them as being three of the most significant contemporary religious educators.
I have known Kieran Scott for over 40 years, first as a student, and since then as a loyal friend and respected colleague. I do not know anyone more dedicated to the development of the field of religious education than Kieran. He has a quick mind and lively interest in a wide range of subjects. I am certain that any of his former students would testify to his skill and dedication as a teacher and an adviser.
Kieran has shepherded through a long list of doctoral candidates in religious education during his years at Fordham University. He has been especially concerned with the educational integrity of religious educational work without giving up his strong passion for the religious dimension of life. From very early on in his career, Kieran has been committed to working for gender equality, peace and the environment. He has also been consistent in the advocacy of justice in these areas. I first met my mentor, Dr.
Kieran Scott, during what I thought was going to be a casual, polite, and, above all, brief conversation about the pedagogical importance of using a sense of intellectual and ethical friction in the academic classroom with college students. Unbeknownst to me at the time, this little talk would be the beginning of an ongoing dialogue that would not only help clarify my academic pursuits and scholarship, but also deeply develop and enrich my life in profound personal and faith-filled ways. On a daily basis, Dr. Scott continues to model, for me, a truly integrated human being who embraces life as committed scholar teacher-learner.
Holding my thoughts under critical scrutiny in and out of the classroom and in my academic writing, Professor Scott teaches by example. While encouraging an open and powerful exchange of ideas, he models the importance of intelligent and grounded living. His tireless energy, patience, and sharp insights teach me to fairly and faithfully wrestle with multiple perspectives of thinking, and to do so with clarity, precision, patience, and hope. He continues to be my trusted and respected Socratic interlocutor, a genuine friend who helps me abstract, in order to return to the concrete self more clarified, grounded, and, above all, transformed.
What a real, humble, great teacher and human being Kieran is. I will always remember his concentric circles metaphor, Venn diagram drawings on the board, and how passionate he is when teaching. For his genuine human model of concrete religious living, I am eternally grateful. Robert J. Anyone who has been privileged to share a classroom with him knows that no one has a passion for religious education quite like Dr.
Kieran Scott. For the past ten years, Kieran has shared his scholarship and wisdom with me as a renowned professor, a respected mentor, and a true friend. I met Kieran in my first graduate course at Fordham University in , and he soon became my trusted advisor. His support, encouragement, and patience were indispensable for not only the completion of my doctoral studies, but most importantly for enriching my vocation as a young religious educator.
With humor and grace, he consistently challenged me to explore questions in all of their depth and breadth, and his scholarly influence upon my academic work is unparalleled. Over the years, Kieran always modeled the critical distancing of the academic classroom necessary for our engagement with the central questions at the intersection of religion and education.
On a shared journey that seeks wisdom and grace, I am profoundly grateful to have been and continue to be companioned by Kieran Scott. Palmer has a theory of what makes a great teacher. He writes that good teaching cannot be reduced to technique. Good teaching comes from the identity and integrity of the teacher — we teach who we are. Kieran Scott has the gift of a great intellect, coupled with a dynamic personality.
The life of the mind is the mainstay of his vocation. For me, he has been one of few who have served as exemplars of the intellectual life. True to his calling is also his passion for the subject he teaches. His passion is evident in his connectedness and engagement with his students and subject. He delivers his lectures with such passion and precision, that his classes take on the quality of an art-form.
Great teachers also evoke the highest potential in their students. I've been fortunate in that respect. Scott led me to discover a dormant dimension of my own identity - that the gift of thought is mine as well. I am both grateful and fortunate to have had him as a teacher and mentor. Elena Soto, Ph. Reflections on renewal: lay ecclesial ministry and the church.
Liturgical Press. McGettigan, OSA eds. Spiritual and Psychology Aspects of Illness. Paulist Press. Finding God again: spirituality for adults. Journal of Adult Theological Education, 6 1. Water is thicker than blood : an Augustinian theology of marriage and singleness. Theology Today, 63 3. Black religious experience. Horizons, 36 1.
The religious education of adults. Journal of Adult Theological Education, 3 1. The geography of faith: underground conversations on religious, political and social change. The Living Light, 39 2. Forging a better religious education in the third millennium. Adolescent spirituality: pastoral ministry for high school and college youth. Religious Education, The art of Thomas Merton. Cithara, 20 2. March 28, Presentation at a Conference sponsored by Partners in Healing, Inc. November 4, December 4, January 8, May 1, A Crisis of Power and Authority?
June 16, Respondent to papers of Drs. October , November 8, November 2, Is Adult Education Unique? Probing Some Premises and Possibilities. November 3, October 5, October 6, November 22, Religion in the Curriculum of Schools in the United States Response presentation to paper by Dr. Educating the Imagination of Youth Traditions of Religious Education Three Traditions of Religious Education Youth Education as Problematizing Political Forms Communicative Competence and Religious Education The Family, Feminism and Religious Education The Family and Religious Education Visiting Scholar , St.
Academic Research Grant Recipient , 1. Bonaventure Faculty Research Grant Award , , , , , , , , , , , Speaking the Truth Frankly in Ministry, presentation by Dr. November , Daniel Berrigan SJ. Dermot Keogh, Rev. Seamus Murphy, SJ, Dr. Patricia Casey, and Rev. Vincent Toomey, Fordham University, March 10, Gerhard Bowering, S. Robert Kennedy, S.
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Avery Dulles, S. Francis Clooney, S. January 29, Woodward, senior writer for Newsweek magazine, and responses by Rev. Partners in Healing Conference, keynote presentation by Dr. NY and a series of workshops by guest lecturers, Fordham University, September 25, James Davidson at St. Seminar on Postmodernism, presenter Dr. Bonaventure University, Paths to the Sacred: The Religious Journey. Film as Religious Experience: Screening the 10 Commandments. Tradition and Transformation: The Catholic Story.
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Meeting God in the Seasons of Our Lives. Re-imagining Catholicism. A series of four presentations in a collaborative adult religious education program Growing in Faith and Theology sponsored by a cluster of area churches in Bergen County, NJ, January 17, 24 and 31, and February 7, at St. Elizabeth's, Wyckoff, NJ. Aging and the Spiritual Journey. Presentation, St. Mary's Greenwich, CT. Presentation as part of the Living Church Program for St. Thanksgiving: The Gift of Religious Traditions. Two workshop presentations, Sept. Education: Friend or Foe to Congregational Life. Presentation, Oct.
Profession and Professionalizing Religious Educators. Spiritual Formation: A Catholic Perspective. Lecture at Houghton College, May Religious Education as Disclosure, Disruption, Discernment. Leadership Training Program. John's University, NY. Adolescence and Conversion: Toward Religious Maturity. Catechesis and Priestly Formation.
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Liturgical Press, 53, This essay explores the mutually reinforcing relation between language, the ministerial practices of participants, and the institutional order that houses and embodies both. The term masks and perpetuates a medieval form of Roman Catholic institutional life. Constructively, what is required is a reshaped ministerial language that correlates with a re-patterned ministerial design.
This reshaping is vital to alleviate the dissonance experienced in the practice of church ministry today and the requisite reordering and interplay between diverse ministerial forms…The first step in institutional reform, then, is linguistic resistance to the prevailing operating terms and categories.
This is easier said than done!
Nothing is harder than getting human beings to alter the way they speak when these factors exist: 1. The present is somewhat still tolerable. The cost of change seems exceedingly high. The worst has not happened yet — it is still in the future…Ministerial development and reform are inherently tied to institutional development and reform. And both, as Wittgenstein noted above, function within a context, a language-game, and its set of related practices.
Paulist Press, , , We need an approach to loss, illness, and death that is both religious and educational…Such an approach, I propose, has to come to grips with the dynamics of human power. Power, then, is the hermeneutical lens through which I will view the issues of loss, illness, and death…James Baldwin wrote that Americans are not very good at paradox. Paradox is, on the other hand, an apparent contradiction. It is one of the hallmarks of human maturity, and, according to John Shea, where we may find God again.
Religious traditions, with their sacred texts and representative iconic figures, disclose for us the paradox of human power. Power for many of us in a dirty word…Power is ubiquitous. It is as ubiquitous as persuasion or friendship. It is an inescapable dimension of human relations. It is fluid, flowing through the entire network of group life. Power can also mean receptiveness.
It is an invitation to cooperation. People hanker for an expression of power that is mutual and communal. But, ironically, it is our human receptiveness or passivity that is our strength. We are able to exercise control of our surroundings by ideas and language. In Theology Today, 63 3 , This sparkling, stimulating, and challenging book can be read on three levels.
First, it can be viewed as a form of countercultural ecclesiology. Second, it can be seen as a prophetic protest against the idolatry of contemporary marriage and family. Third, it can be interpreted as an exercise in Christian social, sexual, and political ethics for everyday life.
At whatever level the reader approaches the book, it interrupts our normal assumptions and calls for a conversion in our thinking…she surfaces in different areas of the pool than most of her colleagues. Bennett is suspicious of two overarching cultural ideals: the idealization of marriage and family and the vapid individualization running through contemporary U.
The reason why? Water is thicker than blood. Households, in turn, in their multiple forms, are one of the primary places where virtues are learned and practiced toward achieving the end of dwelling in God…I came away from the book with a number of counterperspectives and questions. When Bennett takes the church as her starting point and center of gravity for seeing the world differently, does she not slip into a form of ecclesiolatry?
Could romance, passion, and bodily pleasure also be a means of access to the divine…Yet if she logically follows the criteria she so vividly illustrates, Christian gay and lesbian households may also dwell in the household of God.
Widespread cohabitation is a fairly recent phenomenon. It has become a major social phenomenon in the past 25 years.
Its upsurge spans both sides of the Atlantic Ocean, and even most parts of the Western industrialized world. Churches seem perplexed, if not paralyzed in their response to the phenomenon. In the midst of this conflict, many Christian school leaders are surrendering, lowering their expectations in order to bring in more students, tolerating an atmosphere which works against the basic purpose for which the schools were founded. Against the Tide calls the Christian education movement back to its mission.
The ideas offered in this book are thoroughly practical. The authors have effectively implemented these principles in their Christian schools. More important, these ideas are thoroughly biblical in their understanding of the role of Christian education and, in particular, of the Christian school, in helping parents to develop Christlike character in young people. Would you like to tell us about a lower price? Do you want your Christian school to have the blessing of God?
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