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The Relevance of Religion in the Public Sphere - Religion and Migration in Educational Systems
(2019)
Current Social and Educational Situation in Germany
Schools in German immigration society must struggle with a lot of challenges. About one third of the refugees are school-age children and youth. At least 300,000 of them have entered the German educational system. Every third child has a migration biography and teachers are often hardly prepared to deal with these conditions.
Many of the refugee and displaced children and youth come from Arabic countries. They bring along their Muslim religion and culture into a secular society formerly moulded by Christianity. This situation requires a lot of special accommodations. Besides language barriers and being mindful of their traumatic experiences, teachers need to be sensitive in particular with intercultural and interreligious conflict situations.
According to the survey “Teacher Training in an Immigrant Society” 2016 , it is expected that they provide individual aid to the increasing number of young refugees and children who need assistance. The expectations are high, but the teachers receive very little support.
The authors of the study, the Mercator Institute at Cologne University and the Expert Council of German Foundations on Integration and Migration, asserts that despite the normal case of diversity in classrooms, apprenticeship and in-service learning concepts for teachers are not modified accordingly. The survey revealed that deficits are evident in teacher education in German states and the lacks are responsible for this situation.
Religion, Migration and Educational Practice – Empirical, Postcolonial and Theological Perspectives
(2018)
Germany currently has the largest number of immigrants in Europe. This immigrant population represents a vast variety of ethnic and religious traditions. German society therefore, is currently facing urgent challenges presented by this very large, new, and diverse population. Issues such as enculturation, integration and participation into the “host”
communities are at the forefront of the public debates.
The history of the Congo Evangelistic Mission/Communauté Pentecôtiste au Zaïre from 1915 to 1982
(2008)
Geschichte der Congo Evangelistic Mission/Communauté Pentecôtiste au Zaïre von 1915 bis 1982. Zugl.: Aberdeen, Univ., Diss., 1983
The development of the Cistercian Order in the twelfth century came as a product of a number of eleventh-century reforms. These reforms affected all strata of society, and they impacted the way in which medieval European Christians viewed themselves, their social, political, and theological structures, the world around them, and their relationship to the Christian narrative of salvation history and eschatology. The early Cistercians built their “new monastery” (novum monasterium) upon an apostolic foundation of austerity and poverty, informed by a “return” to the Rule of Benedict as the program for their daily ritual and liturgical lives. These Cistercians centered their monastic “way of life” (conversatio) around the pursuit of ascent into God, seeking to become “citizens among the saints and members of the household of God.” The language of twelfth-century Cistercian ascension theology drew from a number of scriptural motifs for its expression. For example, Bernard of Clairvaux described his monastery as the “heavenly Jerusalem” and his monks as “Jerusalemites”; Aelred of Rievaulx spoke of “living stones,” building up the Temple of Jerusalem and rising up as sacred incense; and Helinand of Froidmont exhorted his monks to climb the mountain with Christ and to raise up within themselves a Temple of “living stones,” becoming bearers of Christ like Mary, his holy mother. In the case of these and other Cistercian exegetes, the goal remained the same: by interpreting Christian scripture and tradition, Cistercian theologians sought to transform the monastery into a sacred space, bridging the gap between the human world and the realm of God, so that they, and their brethren, might ascend “as living stones built up, a spiritual house, a holy priesthood.”