Learning on Religion in the Modern European Education: new approaches to the teaching

The article analyzes significant changes of the sociocultural and religious landscape in the modern post-secular Europe, which have led to the need of new approaches to religious education. According to the European Educational School’s Principles, religious education (confessional and non-confessional models) is an integral part of the curriculum. Religion is an ordinary, but a non-progression subject. In some European countries religious education is under a threat. There is an ambivalent process of the quest for multi-layered religious identities within the public schools of post-secular European countries. The author states that the traditional confessional model as a variant of catechesis is evolving to the system of multi-confessional religious education, Alternatives (Ethics, Ethics and Values, philosophy, citizenship), parallel mandatory courses about religion under Toledo principles (2007). Confessional religious education is teaching the religion in question. The author notes the growing role of the model of interreligious education IRE as a non-confessional academic Study of Religion for all students in the classroom. The most important international projects REDCo (Religion in Education. A Contribution to Dialogue or a Factor of Conflict in Transforming Societies of European Countries) and ENRECA network (The European Network for Religious Education through Contextual Approaches) show clear signs of the characteristics of interreligious education: teaching about is combined with teaching from the insider’s perspectives. Especially interesting are different options of the cooperative religious education and the model of intercultural religious education ICRE with a worldview as a key notion. The main goal of the IRE is working towards a public, rational discourse of religion against the privatization of religion, against displacing religion from educational institutions. The conclusion is made that the multi– disciplinary approach, based on Culture and Religious Studies, is capable to increase the quality of learning on religions.

A Study on a Possibility of Christian Liberal Arts Courses at a Christian University Functioning as Interreligious Education in a Multireligious Society

The purpose of this study is to look for a possibility of Christian liberal arts courses at a Christian University that would function as interreligious education in a multireligious society. This paper is composed as follows: first, the necessity of education about religions will be discussed by examining and interpreting the implications of a multireligious society and the current religious landscape in Korea. Second, religious literacy education and interreligious education for cultivating multireligious sensitivity and interreligious sensitivity are discussed. Third, the possibility of Christian liberal arts courses functioning as interreligious education is proposed by evaluating the case of operating Christian liberal arts courses at K University in terms of religious literacy education and interreligious education.In conclusion, the Christian liberal arts courses at K University shows a possibility of interreligious education by allowing professors, students, and people of neighboring religions from various religious backgrounds to reveal their religious identity and interact with each other through humanistic approaches in the classroom and <Interview with people of neighboring religions>.

Critical Perspectives on Interreligious Education

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Awakening Christian Discipleship: Gleanings from an Experiment in Interreligious Education

Through autoethnographic research, this article argues that interreligious education is integral to Christian discipleship and that living in a multi-religious world demands more than knowledge of the religious other. To live fully into a Christian identity in a multi-religious world demands interreligious education.

Utilizing Pedagogy for Disrupting White Supremacy

This article focuses on how practical theology and interreligious education can utilize pedagogy for disrupting white supremacy and coloniality. It draws primarily from postcolonial studies, practical theology, ethics, and interreligious studies. Creating learning crucibles that privilege those most impacted by systemic injustice, incorporating their knowledges, their experiences, and their agency in countering specific oppressions, has the capacity to change how students approach scholarship, change what they consider knowledge, and change their relationship to religious leadership. This article also draws upon the scholar’s experiences teaching at Starr King School for the Ministry (SKSM), which has an institutional commitment to creating religious leaders in the world dedicated to structural change through their Educating to Counter Oppressions (ECO) philosophy.

Pendidikan Interreligius Berbasis Pancasila Sebagai Acuan Melawan Stigma Menguatnya Radikalisme

Humans are social creatures, they cannot live alone. In living together, of course, they have differences or diversity, ranging from physical, speaking style, preferences, how to dress, and so forth. Every person is unique, so living in diversity is something that cannot be avoided. But from diversity also often leads to acts of radicalism, from this point the values ​​of Pancasila need to be immediately applied in the world of education to overcome religious-based radicalism by encouraging the implementation of interreligious education because interreligious education using Pancasila as an appropriate reference reduces the nature of excessive fanaticism. In other words, the author expresses a tolerance education and good pluralism is interreligious education. Interreligious education is education that brings each student to encounter diversity in religion, ethnicity, and race, and leads students to become open and tolerant people. Where interreligious education can be included in the curriculum of religious education and citizenship education and school programs. at the same time emphasizing that interreligious education does not need to drag a person into the siltation of aqeedah or religious relativism, as is usually feared. Instead, this is an effective form of shared norms and positive attitudes towards religious plurality so that religious encounters can be an opportunity for mutual enrichment and cooperation, to optimize the personal potential of each religious adherent in the association of humanity.