Argues for a definition of revelation as a process of speaking and listening. Using this premise, argues that revelation is a process of personal relation that cannot be exclusive to any religious group. Discusses the implications of this definition for Jewish, Christian, and Muslim faiths. (MJP)

Analyzes the relationship between Christian religious education and revelation from the perspective of liberationist theology. Defines revelation less as an ecstatic spiritual experience and more as a call to live and work in a similar fashion as Christ. Discusses the implications of this for the modern church. (MJP)

Defines one aspect of liberation theology as emphasizing its own particular social experiences to question universal claims of theology and to unmask oppressive particularities of those universal claims. Argues that religious educators can answer the culture of disbelief with calls for greater tolerance and understanding of diverse belief systems.…

Maintains that the contextualization (a critical awareness of the social forces that shape one's thinking) of religious education can only proceed with the contextualization of theology. Discusses this process from the perspective of racial-ethnic minorities. Although this process occurs at the margins of public life it often produces creative…

Examines the extent to which Western consciousness of the content and process of knowing provide an adequate epistemic foundation for religious education. Places this question in a historical perspective and includes a discussion of contemporary theorists. Outlines various characteristics of religious epistemology and discusses these from a…

Argues that the quest to know God evokes fear. Explores the fear of knowing God (which includes the fear of questioning dominant metaphors of God) and the fear of knowing ourselves. Proposes an approach to education that inspires and encourages people to seek to know and respond to God. (MJP)

Asserts that intelligent believers and nonbelievers share similar doubts and ethical commitments. Argues that education conscientiously taught for intelligent belief and nonbelief would result in greater communication between the two groups. Explores several curricular topics designed to illuminate and develop this thesis. (MJP)

Traces the problem of modernity in premodern conceptions of Jewish learning, reviews responses to this problem during the last 150 years, and proposes a view of learning that promotes the reengagement of moral authority in education. Discusses the relationship between these movements and the development of a new rabbinical school. (MJP)

Maintains that education exists in a context where power is constantly being negotiated between teachers and students. Discusses ways in which this relationship can be articulated and integrated into the curriculum. Recommends adopting teaching practices for respecting the beliefs, values, and lifestyles of others. (MJP)

Maintains that neither postmodernism nor cultural pluralism are antithetical to biblical texts. Locates postmodernist open-ended thinking in many of the enigmatic proverbs and other wisdom texts. Reveals similarities, and at times historical connections, between much of the Bible and various Mediterranean cultures. (MJP)

Presents a holistic ecclesial vision contained in the academic, practical, and ecumenical work of Letty Russell. Derives a systemic design of the Christian church that promotes it as a transformative agent in postmodern society from Russell. Suggests a theoretical model to make the church more proactive in contemporary society. (DSK)