Module 2 re

ST. SALOME COLLEGE OF EDUCATION
AN AFFILIATE OF
ZAMBIAN OPEN UNIVERSITY.
SECONDARY TEACHERS DIPLOMA.
DEPARTMENT OF RELIGIOUS STUDIES, GUIDANCE AND COUNSELING.
“EDUCATION PRO-VITA”
RELIGIOUS EDUCATION MODULE TWO (2)
Dr. Ngosa Chishitu . C.

Dip Edu,BA. Th , MA. Min, PhD. Th (Missouri. U.S.A)
WORD OF WISDOM FOR STUDENTS.
STUDY SKILLS.
Definition of study.
• It’s an intensive reading of a text with a view to retaining or comprehending its content.
This retention is reflected through the response you give when you are examined.
• To apply ones knowledge intensively to the process of obtaining understanding in your
mind.
Definition of study skills.
Study skills or study strategies are all approaches that are applied to learning. They are very
important and very critical to success in schools and are considered vital for acquiring good
grades, and useful for learning throughout one’s life.
They are an array to study skills, which may tackle the process of organizing and taking in the
new information, or dealing with assessments. They include mnemonics, which aid the
retention of lists of information, effective reading, and concentration techniques as well as
efficient note making.
Preparation of studying.
• Willingness to studying.
• Keep yourself in good health.
• Avoid stressful situations e.g negative relationships around you.
• Maintain high degree of peace and comfort around you.
• Environment of silence allows concentration and minimize interruptions.
TIME MANAGEMENT.

Plan your study very well, by apportioning enough time to its course. Avoid a system where
subject dominates your study time for whatever reason.
Each human mind has a limited capacity to absorb and retain what is read. Therefore,
specific amount of time should be spent in order to allow maximum retention and
comprehension. It is highly recommended to scribe some points in note form as you read.
You will need to organize your notes for an assignment. Make time table that you follow e.g
allowing two hours. Per subject per day. Time tabling should consider the time of the day,
spacing of subjects and relation of the subjects (for memory enhancement)
Discipline in following the time table as there is minimum supervision in your study.
COPYING WITH STUDY MATERIALS.
Full time and distance learning concerns mainly individual dedication to reading on your own
and writing assignments and tests/exams. Reading is receptive skills while writing is productive
skills. You are expected to read widely in order to enrich your understanding. It is important
that you learn how to write as clearly as possible as most of the assessments in the course will
be based on your writing and reading abilities.
NEED HELP?
You can contact the course Lecturers: Dr. Ngosa Chishitu or Bishop Anzanga Mbewe.
OMELO MUMBA ROAD-KATOKOLI AREA
PLOT NO. PET/76
P.O BOX 560096
PETAUKE
CELL NO: 0979456684, 09750943651.

TABLE OF CONTENTS. PAGE
WORD OF WISDOM…………………………………………………………………………………………………I
UNIT 1
GENERAL INTRODUCTION TO RELIGIOUS EDUCATION……………………………………………5
UNIT 2
BILICAL STUDIES……………………………………………………………………………………………………..16
UNIT 3
CHURCH HISTORY………………………………………………………………………………………………….34
UNIT 4
RELIGIOUS EDUCATION TEACHING METHODOLOGY………………………………………………..38
BIBLIOGRAPHY……………………………………………………………………………………………………………52

UNIT.1.
• GENERAL INTRODUCTION OF RELIGIOUS EDUCATION
PREAMBLE: This unit looks at the general concerns of theories about the origin of religious
education such as: animistic theory, manna theory, evolution theory, nature theory as well
as wish fulfilment theories by many scholars.
Objectives
At the end of the unit, students should be able to briefly explain the theories concerning the
origin of religious education using: animistic theory, nature theory, evolution theory,
wishfufilment theory and manna theory.
It can be excruciating trying to find out where and how religion began, this question is very
important to a philosopher, some people say, human beings began and initiated religion,
just because they were weak to acknowledge the forces of nature that surrounded all of
them. However, they came up with the bunch of spirits and gods that helped to explain the
mysteries of nature on the universe and for sure whom they could go for support. Others
believe that religion began as the means of suppressing other large groups of people.
However, the traditional understanding took it that God revealed religion and religious
truths to human kind at one point in their development. When social sciences were being

developed in the 19th century, anthropologies began to investigate the primitive culture and
therefore, certain theories of religion were proposed by the inverters in this field. The
anthropologists based their theories on observations. Because of this, theories were
proposed such as: animistic, nature, evolution, wishfufilment and manna theories
respectively.
It is very important to understand first, what a theory is:
A theory can be defined as a guess which is scientifically tested and well confirmed for a set
of observations.
ANIMISTIC THEORY.
The man behind this theory of animistic of the emergence of religion is EDWARD BURNET
TAYLOR who elaborated extremely well in his book called PRIMITIVE CULTURE in which he
kept the stance that primitive people had problems in giving a difference between DREAMS
and REALITY. For this reason, whenever they dream of the dead person more especially one
of the members of the society, they could believe that, that particular person did not die or
at least they continued to exist in a different or other form. This was based on the point of
view that the ghost of the dead person came in their dreams, they believed that their souls
continued to live even after their death. According to Taylor, a soul, in a local language of
Latin is called AMINA which is not only to be found only in people but in all the nature
including stone, trees, animals, rivers, springs, volcanoes, mountains and many other
physical features of the world, it was believed that the spirit could help them or harm them
and that the same spirits were made up of personalities that could be offended. It became
part of the primitive people to pray to the spirits and offer the sacrifices to appease them
and avoid offending them in any way or another. For this animistic understanding, many
deities became the beginning point for the development of the religion on this earth.

MANA THEORY.
This is the other theory of the origin of religion which can be reflected to animistic theory, it
was founded by the Christian missionary who took the gospel to the Melanesian people
called Bishop H. R Codringtone. This man discovered the Melanesian beliefs which were
mysterious and awesome with some kind of forces that surrounded the whole nature to
behave and act in a certain manner to affect the mankind. The force was called MANNA so
this Bishop began on this assumption that the Melanesian people began their religion
basing on the knowledge of manna in which some other primitive culture they discovered
the same despite called different names. It was believed that manna existed in nature and it
was highly acknowledged by the primitive society which differed from Taylored animistic
theory that intended to recognize the invisible forces as well as the flatter or offend them.
Those who recognized manna believed that it was an impersonal force on which one could
not offer sacrifice to it and that one not only sought to avoid its evil results. The Melanesian
tried very hard to avoid all its destructiveness of manna by making of practice societies and
its bad effects could be considered in such ways and hold it responsible for bad effect.
NATURE THEORY
A theory which was developed around the 19th century by Muller who was the lecturer at
oxford university who studied MYTHOLOGY and the Indian religion from what he studied he
was convinced on his own that people developed religion from the observations of the
forces of nature. From his observations, the primitive people were much aware and good
observers of seasons, tides and phases of moon. The answer to those forces was to
personalize them and hence gave the names to the sun, moon, and others and later they
started describing those forces and turned them into mythology. A good example is the one
which is found in the Greek myths of Apollos and Daphine and they said Apollos was in love
with Daphine but she fled from him and later changed into a lanel tree. Etymogically, Muller
discovered that Apollos was the name given to a sun and that Daphin was the name “dawn”
however, the myth which is a primitive story in which the manner the sun chases away the
dawn. Etymologically to such assumptions, Muller was convinced for his discovery of the

origin of religion that the primitive people identified the forces in nature and personified
them which eventually created myths to describe their activities and developed into a
pantheons and religion around them.
EVOLUTION THEORY
Sir George Flazer believed that human kind go through three phases of development in
regard with the spirit world. The world of nature was attempted to be controlled by magic
firstly, magicians believed that through dances, rituals, incantations, nature may be forced
to act in their favour. The thing behind magic is that, if rituals are properly done nature will
have no choice but to cooperate with the activities that the humans beings have done in
request with what they want.
In the second phase, people turned to religion whose premise seems to be that nature can
be improved to cooperate, where by a witchdoctor may perform some dances, a priest
would pray and offer sacrifices, to the powers of nature hoping to make them happy and in
return bring them rain.
In the third phase, people turned from religion to science where a lot of good
understanding of operation of nature is. In modern science, a farmer may need rain who
would not go to a magician or the priest but to a scientist who will seed the clouds and
cause it rain. A little bit sceptic might identify that there is little proof that seeding clouds
may bring rain more frequently as rain dancers or prayers might be. This was discovered
between 1890 and 1915 which can also be called a magic theory.
THE WISHFUFILMENT THEORY
Luwig Feurbach who was a theological student, taught that there were no gods, and any
belief in god was just a mare wish fulfilment. He stated that people who had problems in

their lives would opt to protect themselves with wishes and eventually developed gods and
religions.
In addition that, Karl Marx and Sigmund Freud accepted Ludwig’s theory on the origin of
religion and added their salt to wishfufilment theory that religion developed his view in
terms with history economics, and social struggle between peoples classes in which Marx
said” man makes religion, religion does not make man. Religion is the self-consciousness
and self-esteem of man who has either not yet found himself or has already lost himself
again, religion is the sign of the oppressed creature, the heart of heartless, just as it is the
spirit of spirits conditions. Therefore is it OPIUM of the people.
In what Marx said, he also behaved just like that, religion was used by the nobility to
suppress the poor classes. The principle of Christianity preaching the necessity of the ruling
and the oppressed class for the later all they will have to offer is the pious wish that the
former may be charitable. The principle of Christianity declare on the violent acts of the
oppressors against the oppressed to be either the punishment for the sin and any other
form of sins, or trials which the Lord in his un failing wisdomordains for the redeemed.
For Sigmund Freud, he gave Feuerbach’s ideas a psychoanalytical dimension in which he
saw religion as having originated from the guilty that individual’s feel in hating their fathers.
He saw it in the ancient Greek myth Oedipus who through along and tragic series of events,
killed his father married his mother. Freud said that in all males there was a similar
tendency to desire our mothers and therefore, hate their fathers. Due to this sub conscious
hatred and ensuring the guilty, Freud believed that we make a great image in the sky of the
father and call him God. The healthy and mature people according to Freud, are strong
enough to stand on their own and face the challenges of life without any projection of a god
or religion in their lives.

ACTIVITY.
• Briefly explain the following theories concerning the origin of religious education.
• Animistic theory.
• Manna theory.
• Evolution theory.
• Nature theory.
• Wish fulfilment theory.
UNIT 2
BIBLICAL STUDIES.
1. God’s Plan for Salvation
My Friend: I am asking you the most important question of life. Your joy or your sorrow for all
eternity depends upon your answer. The question is: Are you saved? It is not a question of how
good you are, nor if you are a church member, but are you saved. Are you sure you will go to
Heaven when you die?
God says in order to go to Heaven, you must be born again. In John 3:7, Jesus said to
Nicodemus, “Ye must be born again.”
In the Bible God gives us the plan of how to be born again which means to be saved. His plan is
simple! You can be saved today. How?

First, my friend, you must realize you are a sinner. “For all have sinned, and come short of the
glory of God” (Romans 3:23).
Because you are a sinner, you are condemned to death. “For the wages [payment] of sin is
death” (Romans 6:23). This includes eternal separation from God in Hell.
. it is appointed unto men once to die, but after this the judgment” (Hebrews 9:27).
But God loved you so much He gave His only begotten Son, Jesus, to bear your sin and die in
your place. “ . . . He hath made Him [Jesus, Who knew no sin] to be sin for us . . . that we might
be made the righteousness of God in Him” (2 Corinthians 5:21).
Jesus had to shed His blood and die. “For the life of the flesh is in the blood” (Lev. 17:11). “ . . .
without shedding of blood is no remission [pardon]” (Hebrews 9:22).
“ . . . God commendeth His love toward us, in that, while we were yet sinners, Christ died for
us” (Romans 5:8).
Although we cannot understand how, God said my sins and your sins were laid upon Jesus and
He died in our place. He became our substitute. It is true. God cannot lie.
My friend, “God . . . commandeth all men everywhere to repent” (Acts 17:30). This repentance
is a change of mind that agrees with God that one is a sinner, and also agrees with what Jesus
did for us on the Cross.
In Acts 16:30-31, the Philippian jailer asked Paul and Silas: “ . . . ‘Sirs, what must I do to be
saved?’ And they said, ‘Believe on the Lord Jesus Christ, and thou shalt be saved . . . .’ ”
Simply believe on Him as the one who bore your sin, died in your place, was buried, and whom
God resurrected. His resurrection powerfully assures that the believer can claim everlasting life
when Jesus is received as Saviour.

“But as many as received Him, to them gave He power to become the sons of God, even to
them that believe on His name” (John 1:12).
“For whosoever shall call upon the name of the Lord shall be saved.” (Romans 10:13).
Whosoever includes you. Shall be saved means not maybe, nor can, but shall be saved.
Surely, you realize you are a sinner. Right now, wherever you are, repenting, lift your heart to
God in prayer.
In Luke 18:13, the sinner prayed: “God be merciful to me a sinner.” Just pray: “Oh God, I know I
am a sinner. I believe Jesus was my substitute when He died on the Cross. I believe His shed
blood, death, burial, and resurrection were for me. I now receive Him as my Saviour. I thank
You for the forgiveness of my sins, the gift of salvation and everlasting life, because of Your
merciful grace. Amen.”
Just take God at His word and claim His salvation by faith. Believe, and you will be saved. No
church, no lodge, no good works can save you. Remember, God does the saving. All of it!
God’s simple plan of salvation is: You are a sinner. Therefore, unless you believe on Jesus Who
died in your place, you will spend eternity in Hell. If you believe on Him as your crucified,
buried, and risen Saviour, you receive forgiveness for all of your sins and His gift of eternal
salvation by faith.
You say, “Surely, it cannot be that simple.” Yes, that simple! It is scriptural. It is God’s plan. My
friend, believe on Jesus and receive Him as Saviour today.
If His plan is not perfectly clear, read this tract over and over, without laying it down, until you
understand it. Your soul is worth more than the entire world.
“For what shall it profit a man, if he shall gain the whole world and lose his own soul?” (Mark
8:36).
Be sure you are saved. If you lose your soul, you miss Heaven and lose all. Please! Let God save
you this very moment.

God’s power will save you, keep you saved, and enable you to live a victorious Christian life.
“There hath no temptation taken you but such as is common to man: but God is faithful, Who
will not suffer you to be tempted above that ye are able; but will with the temptation also make
a way to escape, that ye may be able to bear it” (1 Corinthians 10:13).
Do not trust your feelings. They change. Stand on God’s promises. They never change. After you
are saved, there are three things to practice daily for spiritual growth:
Pray -- you talk to God.
Read your Bible -- God talks to you.
Witness -- you talk for God.
You should be baptized in obedience to the Lord Jesus Christ as a public testimony of your
salvation, and then unite with a Bible-believing church without delay. “Be not thou therefore
ashamed of the testimony of our Lord . . . .” (2 Timothy 1:8)
“Whosoever therefore s ‘hall confess [testify of] Me before men, him will I confess also before
My Father which is in heaven” (Matthew 10:32).
2. EXODUS LIBERATION EXPERIENCE
The primary source for the history of ancient Israel is, of course, the Bible. The Bible gives more
relative space to history than any other sacred book. The Biblical historians and biographers
were more concerned with the moral and theological implications of events than in the mere
recital of facts. Archaeological excavations in the Near E have illuminated and supplemented
Biblical history, which is largely Israelite history.

The Exodus
Some scholars place the Exodus earlier, c. 1450. Ed.] The Exodus, “the going out” (from Egypt),
was regarded by the Israelites themselves as the beginning of their national history. The Book
of Genesis traces Israelite origins back to Abraham, and particularly to his grandson Jacob, also
called Israel, and the latter’s twelve sons, the progenitors of the twelve tribes of Israel. These
accounts in Genesis, however, are not histories but biographies, dealing with persons and
families, not with the nation. The Book of Exodus opens with the Hebrews as unorganized
slaves in Egypt. With the Exodus, the deliverance from slavery in Egypt, the Israelites became a
nation and entered on the course of national development which is recorded in the historical
books of the Bible.
Some of the data which are significant for fitting the Exodus into the framework of history are
as follows. Some scholars have tried to account for the ambiguity of the evidence regarding the
date of the Exodus by proposing that some tribes never went to Egypt and entered Canaan
before the tribes which sojourned in Egypt. But this theory contradicts the evidence that the
twelve tribes acted together in the wilderness and in the conquest of Canaan.
Connected with the Exodus were certain mighty acts of God. The plagues, showing Yahweh’s
control over the forces of nature, finally persuaded Pharaoh to let the Israelites leave Egypt.
The opening of the Red Sea by a strong wind to let the Israelites cross and the destruction of
the pursuing Egyptians by the returning waters were further evidences of God’s hand in the
deliverance of Israel.
The Red Sea which the Israelites crossed is literally the Red Sea, and the equivalent of this name
was given by the Egyptians to one of the lakes or marshes on the north eastern border of Egypt.
This lake, which has not yet been finally identified, was prob. the site of the Israelites’ crossing,
rather than any portion of what is now called the Red Sea.
For the Israelites the important thing about the Exodus was not the date or the place, but the
fact that God had delivered them from bondage and had called them to be His special people

with a unique role in history. This great event was commemorated each spring in the Passover
festival.
Moses was the leader of the Israelites both in the Exodus and in the wandering in the
wilderness. As an Israelite of the tribe of Levi, he was naturally able to sympathize with the
sufferings of his own people. As the adopted son of Pharaoh’s daughter brought up in the royal
court, he was fitted to speak to the king on behalf of the Hebrews. Moses would know Egypt.
art, literature., law, and methods of administration. He would also know the many gods of
Egypt, and he must have heard of the Aten monotheism, which had been introduced a few
generations before by Akhenaton, but which had died with the latter’s death because it had not
reached the common people. Furthermore Moses’ years with the Midianites in Sinai gave him
knowledge of the topography of the wilderness and of the Arab tribes there which was valuable
as he led the Israelites through that same wilderness.
Wandering in the wilderness
The route of the wandering is connected with the location of Mt. Sinai, also called Horeb. Some
have located Mt. Sinai east of Kadesh, but these conflicts with the tradition that the Israelites
went to Sinai before Kadesh. Others have located Mt. Sinai in north western Arabia because
Midianites lived there and because the phenomena at the giving of the law (fire, cloud,
rumbling) are thought to indicate a volcanic eruption, which has taken place in that area. But
the Midianites were nomadic, and the fire, cloud, and rumbling could be token a thunderstorm.
The above two locations of Mt. Sinai would imply that the Israelites crossed the Peninsula of
Sinai along a northern route.
The traditional identification of Mt. Sinai with Jebel Musa in the southern part of the Peninsula
of Sinai agrees with suggested identifications of Marah, Elim, Dophkah, and Rephidim on the
way to Mt. Sinai, and with a possible identification of Hazeroth on the way northern part of Mt.
Sinai. Also the time recorded for the journey from Egypt to Mt. Sinai and from Mt. Sinai to
Kadesh agrees with this location of the mount. If this traditional location of Mt. Sinai is
accepted, the Israelites made their way by stages south-eastward near the shore of the
Peninsula of Sinai and then turned inland to Dophkah, Rephidim, and Mt. Sinai.

One problem with the wandering in the wilderness is the large number of Israelites thought to
be involved. The usual tr. of Exodus 12:37, “about six hundred thousand men on foot,” implies a
total population of two and a half million. In addition to “thousand,” ‫א‬ ֶֶ֫ ‫,ףֶל‬ H547, can also mean
“clan” or “family.” The latter meaning would reduce the total to a reasonable and manageable
number. Others consider the number a mere exaggeration or the number of a much later
census.
Several of the miraculous provisions for the food and water of the Israelites in the wilderness
are related to actual conditions in the Peninsula of Sinai. The manna agrees in many respects
with the sweet, white exudations of scale insects on the tamarisk bushes which abound in parts
of Sinai. When migrating quail reach land after crossing the Mediterranean in the fall or the
Red Sea in the spring, they often fall exhausted and are easily captured as they were by the
Israelites. Under the soil and rocks of the wilderness there is sometimes water waiting to be
tapped (cf. Exodus 17:3-6; Num 20:11).
The Israelites had hostile contacts with some of the nomadic inhabitants of the wilderness and
friendly relations with others. At Rephidim they struggled successfully with Amalekites over the
use of the spring there. On the other hand, Jethro, the priest of Midian, Moses’ father-in-law,
came to visit Moses and joined with him in worship of Yahweh. He also gave the good advice to
appoint elders to adjudicate lesser cases, while Moses retained jurisdiction over the most
serious cases. Later Hobab the Midianite agreed to guide the Israelites through the wilderness
as they proceeded from Mt. Sinai.
The first goal of the Israelites was Mt. Sinai, the mountain of God, where Moses had received
God’s call to liberate the children of Israel. There Moses now received moral, civil, and religious
laws and directions for the Tabernacle, a portable tent-shrine. The basic Ten Commandments,
written on stone tablets, were placed in the Ark, a sacred box, which was similar to the
palladium carried by Arab tribes in ancient and modern times. At Mt. Sinai also the Israelites
made a covenant with Yahweh to worship him alone and to keep his laws.

The second focus of the wandering, Kadesh, was also a holy place which is the meaning of its
name. Near this site in northeastern Sinai there are three springs, and this area was Israel’s
centre for many years. From Kadesh spies were sent N into Canaan, and then an expedition
entered Canaan, but was defeated at Hormah. At Kadesh Moses and his brother Aaron the
priest had to deal with various revolts against their civil and religious authority. After most of
the generation which left Egypt had died, and when the new generation had been united and
hardened by the wandering life in the desert, the Israelites finally set out from Kadesh to enter
the land which they believed God had promised to their ancestor Abraham and to them.
The conquest of Canaan (c. 1240-1200).
The Israelites approached Canaan from the SE and therefore conquered and settled territory E
of the Jordan first. They did not attack the Edomites or the Moabites, because of ancestral
relationship to these peoples. Sihon, the Amorite king whose capital was Heshbon, refused to
let the Israelites pass and was defeated by them at Jahaz near Medeba. As a result the Israelites
occupied much of the land between the Arnon and Jabbok Rivers. They did not attack the
Ammonites to the E who were related to them. As they pressed northward, Og, the giant
Amorite king of Bashan, opposed them at Edrei, but was defeated. Thereupon the Israelites
occupied his kingdom from the Jabbok River northward to Mt. Hermon. This conquered
territory E of the Jordan was settled by the Reubenites in the S, E of the Dead Sea and N of the
Arnon River, by the Gadites in the center, S and N of the Jabbok River, and by a branch of the
Manassites in the N, E of the Sea of Galilee. The soldiers of these two and a half tribes agreed to
help in the winning of the W.
Moses continued to be the leader of the Israelites during the conquest of Trans-Jordan, but
Joshua was the commander of the army in battle. Finally Moses died on Mt. Nebo, after
viewing, but not entering, the land to the W of the Jordan. As liberator, leader, lawgiver, and
prophet, he was the founder and former, under God, of the nation of Israel.

The leadership of the people during the conquest and settlement of the West devolved upon
Joshua, who had long been assistant to Moses. Joshua and Caleb were the only spies who
encouraged the people to enter Canaan years before when they were at Kadesh. Now he and
Caleb were the only ones who came out of Egypt who also entered western Canaan.
In order to enter western Canaan the people had to cross the River Jordan. The waters of the
river stopped at a town named Adam so that the people could walk across the river bed. It is
recorded that in the years a.d. 1215, 1906, and 1927 the high bank opposite Adam fell into the
Jordan, temporarily damming the water. So some have suggested that, as in the crossing of the
Red Sea, God used natural means with wonderful timing to help the Israelites to go forward.
West of the Jordan, the Israelites first attacked Jericho, which guarded the valleys leading up
into central Canaan. The city was defended by walls which fell, as the Israelites marched around
them. The Israelites spared only Rahab and her family, because she had sheltered Israelite spies
who had visited the city.
The Israelites then made their way up a valley and on the central ridge attacked Ai. They were
repulsed in their first attempt, but in their second attack they lured the inhabitants out of the
city and were victorious. By these initial victories in central Canaan, Joshua prevented the
northern Canaanites from joining those in the S.
Joshua then called the people to sacrifice to Yahweh on Mt. Ebal in the center of Canaan. Since
there is no reference to a capture of Shechem at the foot of Mt. Ebal, some have deduced that
Israelites were already living there before Joshua came, but there is no direct evidence for this.
To the S the Gibeonite confederacy, including the cities of Gibeon, Chephirah, Beeroth, and
Kiriath-jearim, made a peace treaty with the invaders. The Gibeonite ambassadors pretended
to come from afar and so not to be of the inhabitants of Canaan, whom the Israelites
considered under the ban of destruction.
The kings of five cities in the S: Jerusalem, Hebron, Jarmuth, Lachish, and Eglon, now joined to
attack the Gibeonites because they had allied themselves with the invaders. Joshua drove the

southern coalition from Gibeon and down the valley of Aijalon on the famous long day of
battle. The Israelites were then able to capture many cities in the S one by one. Excavations at
Lachish, Eglon, and Debir show that these cities were destroyed in the later 13th cent.
Having taken cities in central and southern Canaan, Joshua was free for a campaign in Galilee in
the N. There he captured the city of Hazor, which excavations have shown was destroyed in the
13th cent.
Then representatives of the tribes were gathered at the central city of Shechem, and portions
of the land were assigned to the twelve tribes. Reuben, Gad, and part of the tribe of Manasseh
had already been settled E of the Jordan. In western Canaan, Simeon was located in the
extreme S, and then going northward were the portions of Judah, Dan, Benjamin, Ephraim, part
of Manasseh, Issachar, Zebulon, Asher, and Naphtali. To the Levites (assistant priests) were
assigned cities W and E of the Jordan, and to the priests (descendants of Aaron) were given
cities in Simeon, Judah, and Benjamin. This assignment of territory illustrates the tribal
organization of the Israelites.
By the latter part of the 13th cent. the Israelites were settled in many parts of Canaan. That
Israel was in Canaan by this time is confirmed by Pharaoh Me
rneptah’s stela of about 1230 listing Israel among the nations he overcame in Canaan. This
boast of Merneptah’s, which is not mentioned in the Bible, may be based on an Egypt.
campaign which had no lasting effects. The lists of captured cities in Israelite hands show that
important cities, especially, in the plains and lowlands, were still under Canaanite control. In
western Canaan Israel was largely limited to the central mountains.

ACTIVITY.
• What is the meaning of the word salvation?
• What is the will of God for everyman on this earth?
• Describe the exodus liberation experience by Israelites.
UNIT.3
PHILOSOPHYL OF RELIGIOUS EDUCATION
• HOW CAN A TEACHER USE THE IDEAS LEANT TO PROVIDE EMPLOYMENT FOR HIMSELF
OR HERSELF?
Preamble
In this unit, at the end of the course a teacher should be able to come up with ideas that
he or she can apply to become an effective person and become creative not to depend
upon the gradual deployment of teachers in the government but think outside the box
to make his or her life become a success and inspire many other teachers. We shall look
at some points that can make a teacher successful and provide employment for himself
if critically applied. The points are stated as: 11 successes of a teacher.
• Successful teachers have clear objectives
How do you know if you are driving the right way when you are traveling somewhere new? You
use the road signs and a map (although nowadays it might be SIRI or a GPS). In the world of
education, your objectives for your students act as road signs to your destination. Your plan is
the map. Making a plan does not suggest a lack of creativity in your curriculum but rather, gives

creativity a framework in which to flourish. This can help a teacher to achieve and have a job of
his or her own.
• Successful teachers have a sense of purpose
The sense of purpose can help the teacher to provide employment for himself if he
understands who he is and what he has in stock to provide to the society and the nation
as a whole. We can’t all be blessed with “epic” workdays all the time. Sometimes, life is
just mundane and tedious. Teachers with a sense of purpose that are able to see the big
picture can ride above the hard and boring days because their eye is on something
further down the road.
3. Successful teachers have a positive attitude
Negative energy zaps creativity and it makes a nice breeding ground for fear of failure. Good
teachers have an upbeat mood, a sense of vitality and energy, and see past momentary
setbacks to the end goal. Positivity breeds creativity and give birth to a job for her or himself.
4. Successful teachers know how to take risks
There is a wise saying that reads, “Those who go just a little bit too far are the ones who know
just how far one can go.” Risk-taking is a part of the successful formula. It is important to take
up some action on very critical or life threatening issues in order to make the end meet in life, if
a teacher does such a thing, most of the people end up with a great charater and a rewarding
job. This is as important as what you intend to in life.
5. Successful teachers are consistent
Consistency is not to be confused with “stuck.” Consistency means that you do what you say
you will do, you don’t change your rules based on your mood, and your style can rely on you
when you plan to offer a service they are in need of in the community or society. Teachers who

are stuck in their out dated methods may boast consistency, when in fact it is cleverly-masked
stubbornness accuracy and consistence in everything a teacher does can be very rewarding.
6. Successful teachers are reflective
In order to avoid becoming the stuck and stubborn teacher, successful educators take time to
reflect on their methods, their delivery, and the way they connect with their outside world.
Reflection is necessary to uncover those weaknesses that can be strengthened with a bit of
resolve and understanding.
7. Successful teachers enjoy their work
It is easy to spot a teacher who loves their work. They seem to emanate contagious energy.
Even if it on a subject like advanced calculus, the subject comes alive. If you don’t love your
work or your subject, it will come through in your teaching. Try to figure out why you feel so
unmotivated and uninspired. It might have nothing to do with the subject, but your
expectations. Adjust them a bit and you might find your love of teaching come flooding back
and start enjoying each moment of teaching regardless of the level.
8. Successful teachers take time to explore new tools
With the advance of technology, there are fresh new resources and tools that can add great
functionality to create employment. There is no doubt that the people you interact with are
good and helpful. Don’t be afraid to push for technology in the life advancement. It is often an
underfunded area but in this current world and climate, your ideas will be growing up in a
world where technology is everywhere. Give it a head start and use technology in your job
creation.
9. Successful teachers should do things holistically

Learning does not happen in a vacuum. Depression, anxiety, and mental stress have a severe
impact on the educational process. It’s crucial that educators (and the educational model) take
the whole person into account. You can have the funniest and most innovative job creation
world on many things, but if you put the heard up and move to the creation of jobs in the local
communities.
10. Successful teachers break out of the box
It may be a self-made box. “Oh I could never do that,” you say to yourself. Perhaps you
promised you’d never become the teacher who would let students grade each other (maybe
you had a bad experience as a kid). Sometimes the biggest obstacle to growth is us. Have you
built a box around your teaching methods? Good teachers know when it’s time to break out of
it and do something extra-ordinary.
11. Successful teachers are masters of their dreams.
Good teachers need to know their craft. In addition to the methodology of “teaching”, you
need to master your own dream and bring them into reality. Learn, learn, and never stop
learning. Successful educators stay curious to discover new avenues that can reward you a job
of your dream as a teacher.
• Theodicy – problems of evil.
The Problem of Evil - a Biblical Theodicy
"If God is great and God is good,

Then why would he allow evil to exist?"
Evil is a daily reality. Our suffering, as well as the suffering of others, vividly marks the
presence of evil in our world. Every newspaper contains many examples of evil and its
painful consequences. Entire religious systems have come from human attempts to
explain evil and to give people a reason for continuing the daily struggle with evil and
the pain and suffering brought about by it.
As Christians, we are no exception. The problem of evil affects us deeply, it touches us in
the core of our beings, and it demands answers. Some seem to find answers in
philosophy or theology, while others confess their struggle and anguish. The issues are
many and deep, and the answers are elusive, especially as we attempt to find them
within our own paradigms of theological thought. The problem of evil challenges our
belief systems and forces us to reconsider our thinking about humanity and God. This
problem shatters every preconceived notion by which we may comfortably attempt to
explain evil away, and haunts us with questions too deep to be satisfactorily answered
by our own thinking.
It is important, therefore, to allow God to reveal to us what we cannot otherwise know
by ourselves, and to endeavour to look at the problem of evil and its many related
issues as much as possible from God’s perspective. We must have a thoroughly biblical
approach, letting Scripture, rather than our own preconceived belief system, indicate
the path to follow.

But what is the problem of evil?
Since God reveals himself as supremely good,1 we understand "good" to be anything
that is in harmony with God’s character, will and goals, while "evil" can be defined as
any state or condition that is contrary to God’s character, will and goals. If we were to
consider only the goodness of God, we could perhaps explain the existence of evil as
something God does not like, but is powerless to eliminate. This is the approach of
authors like Dr. Ngosa Chishitu, but it is not a biblical approach. The Bible reveals that
God is not only good, but almighty and omnipotent,2 thus demanding a different
explanation.
The Bible proclaims the existence of a good and omnipotent God; it also witnesses to
the existence of evil. No biblical responses to the presence of evil tend to deny one of
more of these biblical propositions, and in so doing cannot fully answer our questions.
Some no biblical responses deny the existence of God, others deny the existence of evil,
some deny the goodness of God, while others deny his power or ability to avert evil.
• Position of church leaders in leading the way to Christ.(pastors, intercessors and
prophets)
Preamble:
In this section we shall look at the general characteristics of who a good leader has to
be, especially those who have been given the mandate to lead and teach the people of
God leading them to Jesus and teach them ways of living as children of God, due to this

reason, I came with some points which can help the pastors, intercessors, prophets or
any other leader who feels the calling of God is upon him to lead the children of God to
his kingdom. The following are the few out the many leadership characteristics.
Cheer
Your team is doing a great job, so cheer them on! Many of us in leadership understand the
vacuum of gratitude for what we do, largely from first-hand experience of loneliness at the top.
Invisible leaders will soon be invisible altogether. Don’t let this be the case for your people!
Care
Simply put, when you care for people, they’ll be better leaders. They will last longer and endure
more under your leadership. The opposite is also true—if they aren’t cared for, when hard
times come (and they will) they’ll disappear. Care for your people and they’ll care for your
people.
Coach
Coaching is the gentle nudge of your leadership to get people back on track. Coaching is the
side conversation that helps people see a better way or a different perspective. Coaching is
helping people get better every day, rather than just when they mess up. Being a leader of
leader’s means thinking about your people and coaching them every day.
Correct
Leaders are going to lead—and occasionally leaders in your care will need to be corrected.
Correction goes beyond the earlier concept of coaching—this is the firm conversation or
confrontation to make a change. Correction is part of your job description, too.
Challenge

Leaders of leaders need to be challenged. Give them a big piece of the ministry or they will find
a place that will trust them with more. A great leader surrounds themselves with great
leaders—and then gives them a chance to demonstrate it. If you are intimidated by good
leadership around you, you’ll continually limit them to pacify your own insecurities. Set them
free, challenge them even, and everyone wins.
Communicate
The leader must communicate. It should be first and last of their list of to do’s every day.
Communicating involves what’s happening this week, but also talking through when things go
wrong and you taking account for what happened and leading through how it’s not going to
happen again. Communicating is also a big part of creating a compelling vision for everyone to
follow.
Champion
No one cares about your youth ministry more than you. Speak out, share and affirm what your
leaders are doing with the larger church.
Captain
The biggest thing a leader/pastor needs to do is be the captain. I’ve suffered in ministry when
the leader refused to be in charge and when the leader let more charismatic people take the
helm and drive the ministry into the rocks on the leader’s watch. Being a captain also means
you are the one creating vision and direction for the church. While others may man a wheel of
the ministry, having clear direction and course from the captain keeps the ship off sandbars and
from straying off the path or going aimlessly in circles in the sea of uncertainty.
Create Culture/Context

Leaders must create and/or nurture sustainable cultures in which the Gospel can be manifest in
that leaders’ context/environment. Copying another leader’s style, say from the West Coast,
might not work as well in the East. Hopefully, the four things you’ve listed will accomplish this
goal, but I bet it’s worthwhile to remind the leaders to examine the culture and context in
which they serve. The correct placement of your passion with the world’s needs is critical to
ministry.
Model
Every leader of leaders should have chiselled abs and stunning features. I’m just messing, but
seriously. I think on the flip-side or in complementing coaching we must lead by example. Our
kids aren’t the only ones that watch what we do or the choices we make. In fact, sometimes the
leaders we lead are more influenced by us than the kids are. They often take their leadership
cues from us. I was talking with Bishop Mwiya this past Sunday telling him about the various
resources I was looking at for our youth ministry and staff, and he said, “Well, whatever
resources or curriculum you decide on, just remember that your life is the real curriculum
teaching these kids and staff.” Wow!
ACTIVITY.
• State 11 factors that can help a teacher to provide employment for him or herself.
• Theodicy-the problem of evil, discuss.
• List down ten characteristics of the church leader, pastor, intercessor, prophet in
leading the people to Christ.

UNIT 4
CHURCH HISTORY
Preamble: This part of a religious education course for secondary school teachers will explain
the historical part of Christianity or the church during the medieval era in Europe and try to cite
the significances of the role of the church in changing lives. This will help a student to
understand and get the clear concepts of the subject past information on its influences and
setbacks which were experienced by the early church in the world.
• Middle ages.
The church in the middle ages played a central role in people’s lives as well as the state.
The middle ages were a turbulent time marked by wars in which millions of lives were
lost. The church played a strong and controversial role during these tumultuous times.
The church was a universal, all-encompassing institution, with the Roman Catholic
Church permiting every aspect of societal life. The Bible was the main source of
educational activity and most people sought to devote their life to serving the church.
Some of the most common terms that were used and propagated by the church were
mass, sacraments and Holy Communion, terms that the modern day church still relates
with.
The church in the middle ages was so powerful that it had its own set of rules and a
large budget too. The leaders of the church came from privileged, wealthy families of
the nobility. The bishops and archbishops reigned over diocese, which were clusters of
parishes spread out over a geographical location. While the bishops and archbishops
hailed from richer families, the priests who oversaw the parishes had very little

education and had humble origins. At the bottom of the hierarchy was the village priest
who was responsible for caring and ministering to the sick and old, and taught the youth
how to read the Bible and how to speak in Latin.
The church building itself was exceptional in that so much detail and money was put in
developing it, especially the larger cathedrals. This was in large contrast to the po or
shacks that surrounded the church in which poor villagers dwelt. The stone used to build
the church was sourced from nearby quarries and the peasants were responsible for
putting up the structure. In the middle ages, the church building served as a civic
monument that peasants looked at as a symbol of self-reli ance and community.
Features of the building such as the windows were used to demonstrate Bible stories
because the attendants could not read the Bible neither in English nor in Latin.
However, the bishops said the Mass proceedings in Latin even though the villagers could
not comprehend the language. The Bible began being translated in English at the start
of the fourteenth century to enable the common person to understand the text. An
important feature of the Church was the crucifix, which symbolized affiliation to
Christianity.
The Church and the State
The church in the middle ages ruled in tandem with the prevailing government. The
bishops were close enough to the kings that they would compose letters, declaration
and rules on behalf of the king. Additionally, the local governors and lords appointed the
village and the church priests who were then required to adhere to the wishes of the
lords.

Kings in the Middle Ages ruled based on divine right. This implied that the king was
ordained by God to rule over his people. The monarch was in charge of both the Church
and the Crown. The Catholic Church reinforced this system by declaring that the Pope is
an earthly representative of the Christ and as such has authority over the monarchy in
addition to the church.
The collapse of the Roman Empire in the 5th century saw the predominance of the
Church so much so that there was no clear line as to the separation of church and state.
There was also a lack of strong secular governance and the Church came in to assume
the role of government. However, starting in the 10th century, the Church and state
began to engage in a struggle for dominance. During this time, states such as the
modern day Vatican were completely ruled by the Pope. The P ope also claimed the
authority to replace and choose the Kings of Western Europe. In eastern the Roman
Empire the church was distinctively separate from the state, while in the Islamic
societies, the state and religion were inseparable.
A significant example of the powers that the Pope claimed to yield is of Gregory VII who
was one of the strongest Popes of the middle ages. He sought to rule over the kings and
the local lords but faced resistance from kings such as King Henry IV of Germany. The
conflict that ensued was later settled through the The Concordat of Worms treaty that
enabled the king and the pope to appoint bishops.
The Crusades
The Crusades were series of wars fought in Palestine between Christians and Muslims. The
church played a great role in urging the church and Christians to seize back the Holy city of
Jerusalem from the Turkish Muslims. Both the kings and church leaders in Europe were ready

retaliating when the Muslims prevented the Christians from undertaking pilgrimages to
Palestine.
The emperor of the Byzantine Empire requested that the Pope assist in capturing back
the Holy Land from the Muslim Turks. The Pope declared that he would forgive the sins
of those who went to fight in the siege of Jerusalem. This marked the first of the seven
subsequent crusades that saw thousands of people die in battle.
Monasteries and Pilgrimages
Many people aspired to serve in the monasteries as monks and nuns. Serving in the
monasteries was a sign of dedication to God and the church. St. Benedict, a 6th century
pope created the monastery rules; the monasteries acquired the name Benedictines
from the influence of this Pope. The church required that monks and nuns take vows of
chastity, obedience and poverty. They were also restricted from owning or acquiring
property or leaving the monastery. They engaged in manual labour and cared for the
sick, old and poor in society.
In the church of the middle ages, pilgrimages played a vital role in the lives of Christians
and the society. Some of the most popular pilgrims were those to the Holy Land of
Jerusalem and Rome. The England Canterbury cathedral and the Church of St. James at
Santiago de Compostela in Spain were equally important shrines.
ACTIVITY
Explain briefly the history of the church during the middle ages.

UNIT 5
RELIGIOUS EDUCATION METHODOLOGY
PREAMBLE.
Teaching methodologies in RE makes an individual to get prepared of an effective lesson
delivery in the classroom situation, when we talk about how and when to do a great work in
religious education, we mean effective and holistic methods that will enhance the delivery skills
of RE lesson in the classroom . For that reason, a student will be expected to apply
methodologies and skills learnt to apply in teaching RE in explain when and how such
methodologies will be applicable.
The course of teaching methodology in RE aims at making and preparing teachers that will
identify learning and teaching skill to the enhancement of lesson delivery in any situation where
a teacher is expected to do extreme exploits of good will in teaching and eventually impart
moral and spiritual understanding in learners as a way of preparing well balanced and morally
upright leaders in the country and many other works.
Apart from teaching methods, students will be exposed to the history of religious education in
Zambia, syllabi and the changes in religious education from Bible knowledge to religious
knowledge. From 2044 to 2046 which come into being a few years after Zambians
independence. We shall look at effective planning of RE and how to use effectively the tools of
lesson delivery such as the lesson plan, weekly forecast, schemes of work, records of work and
many other tools used in teaching RE in the classroom situation. We shall to a lot on preparing
you for a teaching practice in peer teaching where you are expected to be taught general
teaching professional ethics when and how to deliver a lesson as well trained and exposed
teacher.

In addition to all that has been tackled in tis module, we shall look at ow to produce an
effective teaching aid in RE which will need us to employ a number of things, tis will include the
visual aids, audio aids, artistic aids, such as te chalk board illustrations, you are encouraged to
be very expectant and apply your level best to gain is knowledge and skills that will enable you
be an effective teacher, ever produced so far.
THE HISTORY OF RELGIOUS EDUCATION IN ZAMBIA.
A good number of our teachers who taught in the past learnt a good number of skills on how to
deliver a lesson of RE using several syllabi, (syllabuses)
Those education veterans went to school in the colonial days, meaning the days before Zambia
became independent, those were exposed to two educational givers which were: 1. Schools
which belonged to churches (mission schools) and 2. And those which were run by the colonial
governments in all these to education givers, knowledge and skills were obtained despite some
disadvantages and the modes of education provision was either good or bad especially the
schools which were ran by missionaries provided good education as compared to the one which
the colonial governments provided had it own good and bad, however, colonial government
schools did not care much to provide best and effective education what the colonial school
government was to get a perfect black servant from a black child pupil.
THE BIBLE KNOWLEDGE SYLLABUS
This syllabus was the one which was liked from the onset in church and mission’s schools
before Zambia got independence. In these schools they wanted to learn RE from the point of
view from their church doctrines about Christianity. They wanted so much their students/
pupils memorizing what the bible teaches according to the understanding of the church/
mission school owners. Mainly the teachings from Judaism were incorporated into most of the
schools as well as Islam and Hinduism depending on what they could need to teach their pupils
of RE. In the BK syllabus, the main focus of teaching RE was based on the memorizing of the
bible knowledge and what each and every respective religion talks about, such a pupil was
considered a brilliant child in RE forgetting completely the holistic approaches of teaching RE,

this can easily be observed by our modern teachers that those approaches to teaching RE was a
short sighted one and narrow minded systems of teaching RE.
THE RELGIOUS KNOWLEDGE SYLLABUS
This type of the syllabus came as an answer to the BK syllabus due to the fact that the attention
of the Bible Knowledge syllabus was now shifted and got simplified in better way to the extent
of now shifting from the focus of the Bible and the religion doctrine to a well advanced one
which incorporated now the knowledge and skills of learning and teaching RE to that of the real
religious education because the teachings of the basics on each and every religion were
brought in and then combining this knowledge with the bible knowledge brought in a better
teaching of RE in many schools. This meant at some few things from Islam, Hinduism and
Christianity at large were put together and teaches a pupil of religious education. In this
religious knowledge syllabus, if the pupil could offload some information from some religions
and the bible knowledge was regarded as an excellent student/ pupil but still this did not
incorporate the holistic system of teaching to the learners of RE, any way the lack of better
approach to teaching of RE is clear for blind man to see.
THE SOCIAL SPRITUAL AND MORAL EDUCATION SYLLABUS. (SSME)
This type of the syllabus was specifically made to address issues concerning social and moral
concerns in the pupils through the teaching of religious education. It was quite holistic in the
way of teaching RE because it focused on the moral and spiritual aspects of pupils in schools, it
helped very much in the integral development of the pupil. Due to such reasons, it was even
called a socialist syllabus. Just after Zambia’s independence, the introduction of the philosophy
of HUMANISM in Zambia played a role in making the RE syllabus to be called a socialist syllabus
due to its approach of socialism in which all the sectors of the nation development embraced
the spirit of socialism. Socialism was in almost all the sectors of the national development,
socialism was in the economy, agriculture, culture, and even socialism in education however,
the pursuit of socialism did not influence the SSME syllabus to take up the socialism philosophy,
it came to give the desire to holistic approach of teaching RE to pupils. The pupil has the

intellectual, and for this reason the cognitive needs were emphasized on , emotional,
psychological, social and spiritual needs should be offered to the pupils of RE.
THE NEW SECONDARY RE SYLLABUSES. (2044-2046)
At the senior and junior secondary schools, the teachers of RE moved out of denominational of
teaching RE just after the independence, for this reason two types of syllabi were formulated,
this was so because some teachers of RE did teach RE without observing the integral growth of
pupils and the development of the spiritual understanding. The ecumenical syllabus was
brought him which tried to incorporate the RE knowledge and the holistic formation of the
pupil but proved them wrong and therefore it failed. This approach did not please those
educator who had the protestant background, they complained for the RE knowledge giving
part while the other group, conveniently called the catholic group, were left sack with the
ecumenical syllabus.

GENERAL ADVICE FOR A STUDENT TEACHER WHO INTENDS TO USE THIS KOWLEDGE IN HIS OR
HER LFE.
If you want to make a teacher full of intellectuality and robust knowledge about how to use the
teaching methodologies, I would like you to take the meaning of each and every letter in the
word TEACHER as put it below.
T= trained
E= educative
A= attentive
C= creative
H=helpful
E= enthusiastic
R= resourceful
If you apply these as a general word of love, you will become FAT.

F =FAITHFUL IN YOUR ENTIRE TEACHING CAREER.
A =AVAILABLE WHENEVER LEARNERS NEED YOUR SERVICES.
T =TEACHABLE IN EVERYTHING FOR YOU TO ADVANCE.
REMEMBER NO BODY IS PEFRFECT APART FROM GOD.( Dr. Ngosa Chisitu C.)

Those belonging say, to same age group and they are friends and colleagues of a sort. But in our
case peer teaching is about a student teacher standing up in front of fellow students to teach
his or her fellows. He are some of the characteristics of peer teaching.
• A student teacher makes a thorough preparation of the lesson he/she intends to teach.

• He or she gathers whatever learning or teaching material for the teaching.
• Fellow students become pupils for the purpose.
• The lecturer is in attendance to monitor the student teachers teaching.
• At the end of the lesson both class and lecturer evaluate the student teacher effectively
coach him/her for better and more teaching tomorrow.
ACTIVITY
• Explain briefly the history of religious education in Zambia.
• What is the Bible knowledge syllabus?
• Explain why the following are important to a teacher who is teaching religious education
in secondary schools.
• New secondary school religious education syllabus.
• Religious knowledge syllabus.
• Social spiritual and moral educational syllabus.

BIBLIOGRAPHY.
Bates, D. Durka, G. Schweitzer, F. (2006). Education, Religion and Society: Essays in
honour of John, M. Hull. London: Routledge.
Carey, F. (1986). Conscientisation & In-service Education of Zambia Primary School
Teachers. London: University of London. Unpublished PhD thesis.
Carmody, B. (2008). “The Role of Religious Education at the University of Zambia:
1985-2005” British Journal of Religious Education. 30 (1) P. 25-35. London:
Routledge.
Carmody, B. (2000). “Zambian Catholic Schools and Secularization,” History of
Education. 29 (4) 357-371. Taylor and Francis.
Carmody, B. (2002) “The Politics of Catholic Education in Zambia, 1891-1964,”
Journal of Church and State. 44. Autumn.
Carmody, B. (2004). The Evolution of Education in Zambia. Lusaka: Bookworld.

Cheyeka, A. M. (2006). The Role of Zambian Humanism in the Development of
Plural.
Religious Education in Zambia: 1972 to 1990. African Social Research (52).
Lusaka: UNZA press.
Chuba, S. B. (2005). A History of Early Christian Missions and Church Unity in
Zambia. Ndola: Mission Press
Chizelu, J. M. (2006). Teaching Religious Education in Zambia Multi-religious
Secondary Schools. Unpublished PhD Thesis. UNISA.
Dewey, G. (1997). Experience & Education. New York: A Touchstone book. Simon
& Schuster.
Eliade, M. (1987). The Encyclopaedia of Religion. Vol. 9. New York: Macmillan
Publishing Company.
Flynn, E. (1993). Moral and Spiritual Issues for the School. Lusaka: Unpublished
paper.
Gadsden, F. (1992). ‘Education and Society in Colonial Zambia,’ in S. N. Chipungu
58(ed.).
Guardians in Their Time: Experiences of Zambians under Colonial Rule, 1890 –
1964. London: Macmillan, Pp. 97 – 125.
Haar, T. G. (1992). Spirit of Africa: The Ministry of Archbishop Milingo of Zambia.
London: Hurst & Company.
Henze, J. (1994). Creative Tension. Ndola: Copperbelt RE Development Unit.

_______. (2007). “Some differences between church nurture and RE in school” in
Some Basics of Religious Education in Zambia. Ndola: Mission Press.
Kelly, M. J. (2002). Development and Issues: “The Catholic Church and Education
1973-1993.” Lusaka.
Kombo, D. K., & Tromp, D.L.A. (2006). Proposal and Thesis Writing: An
Introduction. Nairobi: Pauline publications Africa.
Masterton, R. M. (1985). Preparation and Production of a School Certificate
Religious
Education Course for Zambian Secondary Schools. Birmingham: West Hill
College. Unpublished Dip. dissertation. (1987).
The Growth and Development of Religious Education in Zambia.
University of Birmingham: Unpublished MEd dissertation.
Mouton, J. (2004). How to Succeed in your Masters’ and Doctoral Studies. Pretoria:
Van Schaik Publishers.
Mujdrica, J. J. (1995). An Evaluation of the Zambian Secondary School RE
Syllabuses. Unpublished MEd Dissertation: University of Birmingham.
Mwanakatwe, J. M. (1974). The Growth of Education in Zambia Since
Independence. Lusaka: Oxford University Press.
Reads, G. Rudge, J. Teece, G. Howarth, R. B. (1992). How Do I Teach RE? London:
Stanley Thornes Ltd.
Robson, C. (2002). Real World Research. 2nd Ed. Malden. Blackwell Publication.
Scanlon, D. G. (1964). “Traditions of African Education” in Classics of Education No.

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