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.

Towards religious education for peace

Abstract: This publication has developed from the session on ‘Religion and Education’, which was one of the highlights of the 19th World Congress of the International Association for the History of Religions (IAHR) held in Tokyo, Japan, in March 2005, attracting delegates from over 60 countries.1 The session on ‘Religion and Education’ was intended to tackle directly the general theme of the 19th IAHR Congress, ‘Religion— Conflict and Peace’, one of the most urgent issues of our time. It was considered to be essential to reflect upon forms of religious education practised in different parts of the world (both within faith-based education, and publicly funded general education) which contribute to shaping the views of religion among the younger generation. The session also represented another widely shared concern of the conference, namely: what public roles can scholars of religion possibly play? The participants attempted not only to deepen theoretical discussions but also to find practical solutions to religious, ethnic and other conflicts and tensions in societies. The ‘Religion and Education’ session turned out to gather a truly international audience. As with the plenary sessions, open to all participants, the session was highly successful in terms of the diversity of participants and audience. It was apparent that religious education was of keen interest to an international audience of academics, and that scholars in the field of religion are increasingly interested in educational issues at all levels. The result of the IAHR session is this first publication in the study of religious education that includes both East Asian and western writers, from Korea, Japan, Indonesia, Israel, Germany, Spain, UK and the USA. So, what are the values of this new collaboration? In what ways can western and Asian discussions inform each other? What can Asian perspectives and examples bring in to on-going discussions of religious education? To these questions, we would say, firstly, that this publication helps to redress a naïve assumption that religions exist harmoniously in Asia. This assumption can be seen both in the West and in the East. Many Japanese students, for example, believe

Religious education in the experience of young people from mixed‐faith families

Abstract: On the basis of a recent ethnographic study at the University of Warwick of the religious identity formation of young people in ‘mixed‐faith’ families, this article focuses on their (and their parents’) experiences and perceptions of religious education (RE) and of religious nurture in the community The young people’s experience of RE differed between primary and secondary school and only a few were engaged in supplementary classes We highlight the complementarity between school and home in young people’s religious learning and draw out implications for RE

Christianity, culture and other religions (Part 2): F H Hilliard, Ninian Smart and the 1988 Education Reform Act

Abstract: This article identifies two major views of the place of world religions in religious education, influential since the nineteen sixties. The first, associated with F H Hilliard and the Durham Report (1970), sees the purpose of religious education as primarily to teach Christianity, the religion of English culture, and to practise its worship but with some separate and subordinate reference to other religions; the second, associated with Ninian Smart and Schools Council Working Paper No. 36 (1971), argues for the empathetic study of the world's major religions with a view to gaining a critical understanding of religion as a global phenomenon. Although the second view became prominent during the ‘seventies and ‘eighties, the 1988 Education Reform Act is seen as attempting to restore the first. Despite its formal recognition of the teaching of other world religions, the Act is held to have been inspired by reactionary thinking out of keeping with the ethos and needs of a multicultural society.

Leo VI and the Transformation of Byzantine Christian Identity: Writings of an Unexpected Emperor

Abstract: The Byzantine emperor Leo VI (886–912), was not a general or even a soldier, like his predecessors, but a scholar, and it was the religious education he gained under the tutelage of the patriarch Photios that was to distinguish him as an unusual ruler. This book analyses Leo's literary output, focusing on his deployment of ideological principles and religious obligations to distinguish the characteristics of the Christian oikoumene from the Islamic caliphate, primarily in his military manual known as the Taktika. It also examines in depth his 113 legislative Novels, with particular attention to their theological prolegomena, showing how the emperor's religious sensibilities find expression in his reshaping of the legal code to bring it into closer accord with Byzantine canon law. Meredith L. D. Riedel argues that the impact of his religious faith transformed Byzantine cultural identity and influenced his successors, establishing the Macedonian dynasty as a 'golden age' in Byzantium.

Color-Blind Racism, Color-Blind Theology, and Church Practices.

Abstract: Color-blind racism develops when persons ignore color in people and see them simply as individuals. As persons of color in racialized societies such as the United States are unequally treated on account of their color, the issue becomes a matter of faith and religious experience as religious leaders and educators, who disregard color, overlook important aspects of a person's ability to live wholly and abundantly. Using participant observation and literature-based research in several areas of scholarly inquiry (sociology, history, theology, and Religious Education), the author argues that certain church practices and theology reflect color-blind racism.