By Marcia J. Bunge
This selection of essays through Jewish, Christian, and Muslim students underscores the importance of sustained and severe moral, inter-religious, and interdisciplinary mirrored image on childrens. Essays within the first 1/2 the amount speak about basic ideals and practices in the non secular traditions of Judaism, Christianity and Islam concerning young ones, grownup duties to them, and a kid's personal duties to others. the second one 1/2 the quantity makes a speciality of chosen modern demanding situations concerning childrens and devoted responses to them. Marcia J. Bunge brings jointly students from a number of disciplines and various strands inside those 3 spiritual traditions, representing numerous perspectives on crucial questions on the character and standing of youngsters and adult-child relationships and duties. the amount not just contributes to highbrow inquiry relating to youngsters within the particular parts of ethics, spiritual reviews, kid's rights, and youth reviews, but in addition offers assets for baby advocates, non secular leaders, educators, and people engaged in inter-religious discussion. Marcia J. Bunge is Professor of Humanities and Theology at Christ university, the Honors university of Valparaiso college (Indiana); Director of the kid in faith and Ethics undertaking; and the University's W.C. Dickmeyer Professor. She is the translator and editor of chosen texts via J. G. Herder entitled opposed to natural cause: Writings on historical past, Language, and faith (1993). She has additionally edited and contributed to the kid in Christian proposal (2001); the kid within the Bible (2008, co-edited with Terence Fretheim and Beverly Roberts Gaventa); and kids and youth in international Religions: fundamental resources and Texts (2009, co-edited with Don S. Browning).
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Extra info for Children, Adults, and Shared Responsibilities: Jewish, Christian and Muslim Perspectives
B. Shabbat 89b. One may not knowingly give bad advice to someone who cannot discern that it is bad advice (intellectually “blind”): Sifra on Leviticus 19:14. One may not offer wine to a Nazarite who took a vow not to drink and might be tempted to do so if it is offered (morally “blind”): B. Pesahim 22b. 75 B. Kiddushin 30a. 76 Ibid. 31b. B. Mo’ed Katan 17a. Sefer Hasidim, attributed to Judah ben Samuel He-Hasid (ed. Margoliot, 1957), p. 371, #564; see also p. 257, #343 (Hebrew). See Dorff, Love Your Neighbor and Yourself, pp.
123–126, 208–209. T. Laws of Study of the Torah 2:2. 44 In any case, the tradition’s permission for parents to strike their children derives not from a sense of the parents’ authority over their children, and even less from a sense that the parents own their children, but rather from the duty the parents (and, by extension, teachers) have to teach the tradition and proper moral conduct to children. ”45 Conversely, in order to teach children proper behavior, parents must model it themselves. 46 Beyond these specific instructions to parents about how to engender moral sensitivity and behavior in their children, the tradition employs a variety of techniques to teach children (and adults, for that matter) what it means to be moral and to shape their will and character into moral persons.
29 Not all parents know enough about Judaism or education to transmit the tradition to their children, and even those who have considerable knowledge of the Jewish tradition and the skills of education often lack the time to teach their children. ”30 This sense of privilege that each Jew has to learn Torah, together with the practical problems of relying on parents to do so, led to the early establishment of schools to enable the community to fulfill this responsibility of educating its youth in their heritage.