Topic
Religious education
About: Religious education is a research topic. Over the lifetime, 9554 publications have been published within this topic receiving 65331 citations. The topic is also known as: faith-based education & RE.
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TL;DR: The authors argue that narrative religious education should follow a hermeneutic of fiction, and that it should be, in other words, education in perception, in seeing, and in hearing, a school of fictionality and imaginative variation.
Abstract: Contrary to what the dominant meta‐narrative and what the mass media have taught, narrative religious education should follow a hermeneutic of fiction. It should be, in other words, education in perception, in seeing, and in hearing, a school of fictionality and imaginative variation, and a school of responsiveness, remembering, and solidarity. Fictionality means to realize the “difference,” to realize the “it‐could‐be‐otherwise” in order to play imaginatively with new worlds. Responsiveness means not only to be aware of the otherness of the other, but, as we can say with Ricoeur, learning to see oneself as another.
17 citations
TL;DR: This article pointed out that since its inception, Western theology has largely cast the mature adult Caucasian male as primary actor, and that the adult-centered proclivity of theology has become even more entrenched in the last few centuries, while questions about the need for greater inclusivity have led to fresh consideration of gender, race, ethnicity, and class.
Abstract: Several years ago I turned my attention to the study of childhood in theology. Colleagues with whom I spoke as I took up this research often naturally assumed that I would find the literature of religious education helpful. But for the most part I did not. This article arose out of curiosity about this impasse. Since its inception, Western theology has largely cast the mature adult Caucasian male as primary actor. While questions about the need for greater inclusivity have led to fresh consideration of gender, race, ethnicity, and class, the adult-centered proclivity of theology has become even more entrenched in the last few centuries. Whereas many premodern theologians took seriously the nature of childhood and the education and formation of children as an important subject matter, until recently modern theologians have not—except those in religious
17 citations
TL;DR: The authors examined negotiations on Muslims' inclusion in Finnish and Swedish comprehensive schools with interviews with Muslim parents and Muslim teachers, and found that the negotiations on Islam's inclusion in Swedish and Finnish comprehensive schools were civilised.
Abstract: This study examines negotiations on Muslims’ inclusive citizenship in Finnish and Swedish comprehensive schools. The data include interviews with Muslim parents and Muslim teachers (n = 8 i...
17 citations
TL;DR: In this article, an alternative way of looking at religion to that proposed by Mahner and Bunge, and challenges a claim they make about a presupposition of science, is proposed, arguing that there are constructive tensions rather than incompatibilities between science and religion.
Abstract: This article proposes an alternative way of looking at religion to that proposed by Mahner and Bunge, and challenges a claim they make about a presupposition of science. From the alternative perspective there are constructive tensions rather than incompatibilities between science and religion. The article concludes with a proposed set of criteria to be used in critical reflections on faiths, religious or secular. It suggests that education would be enhanced by introducing students to the reflections and dialogues where these criteria are applicable.
17 citations
TL;DR: Wilson and Conway as mentioned in this paper argue that the notion of awe, worship, and reverence are characteristic of the religious attitude and use attitude for both types of experience or forms of knowledge.
Abstract: A matter of definition A number of educators write confidently about 'the religious attitude', but there is no clear consensus what this attitude means. Thus Wilson says that 'it is hard but not impossible to distinguish a particular attitude, which it is fair to call 'religious', from other attitudes'. For him 'the notions of awe, worship, and reverence are perhaps particularly characteristic of the religious attitude." What Wilson appears to be searching for is a term which expresses the essence of religious experience, as distinct from the essence of aesthetic experience and he uses 'attitude' for both types of experience or forms of knowledge. In his defence of Roman Catholic education, Conway argues that religion is not something to be learned like the multiplication table. It 'involves a basic attitude to life which affects all one's other attitudes'2 and the Church school provides an atmosphere in which faith breathes into the air and the religious attitude is unconsciously absorbed by the children. For Conway 'the religious attitude to life' which should permeate the school is derived from Roman Catholic Christianity, but he is not explicitly clear as to what 'the religious attitude' means. Wilson and Conway are not in agreement about the nature of the religious attitude, but they both use 'attitude' with a commonsense meaning of 'posture or position',3 the general posture of reverence, the specific position of Roman Catholic commitment. Other writers seem to have moved away from the commonsense meaning and this movement may be seen in attempts to identify the attitudes promoted by the study of religion. In a discussion of the contribution made by Religious Education to the whole curriculum, Grimmitt states that the study of religion promotes the following attitudes:
17 citations