Search Results (10)

Population growth in Austria means that school classes—including those in apprenticeship training—are no longer homogeneous. Apprentices, too, often come from different cultural backgrounds and therefore belong to different religions and worldviews, which makes the classes “multi” in every respect. This can lead to encounters in their everyday working life that are not always smooth because they are accompanied by prejudices and misunderstandings. Can cooperative religious education based on didactics of facilitation and TCI help to gain new insights into religions/worldviews and thus reinforce social cohesion? It has been shown that cooperative religious education gives pupils an insight into religious communities to which they themselves do not belong but does not give much concrete knowledge. It creates an awareness of being different without devaluation and the importance of dialogue that leads to a better mutual understanding and consequently to an awareness of one’s own prejudices and judgements towards others. It cannot be said that the attitudes towards religions/denominations/worldviews that were foreign to the pupils have changed with KORU but effects on social interaction are recognisable. The evaluation according to Philipp Mayring (content analysis) was carried out using a triangulation of data: Observation of religious education lessons, lesson preparations and interviews with the participating teachers and two group interviews with students and their written reflections. Full article

The domain of education deals with the issue of the possibility of a person’s development so that the person would learn to become more human through the educational process. An integral part of a person’s development is first and foremost the dimension of an individual’s integration into society. Education for values plays an indispensable role in education. The technical aspect of education—as John Macmurray described it—has its foundation in instrumental rationality, aiming at the realization of utilitarian values in order to achieve the necessary social cooperation for the purpose of an easier coexistence. That so-called instrumental conception of life has given birth to a special type of the contemporary human being, homo faber. If, however, we strive to achieve the complete development of a human being through education, which is more fully realized only in the communion of people in the forms of friendship, fellowship and love, this instrumental conception requires enrichment through a communitarian conception of life, aimed at the realization of intrinsic values. In that sense, this article explores the contemplative and relational aspects of education from the perspective of religious education, which, according to John Macmurray, are based on the emotional level of rationality which results in the acquisition and adoption of intrinsic individual and inter-individual values. The aim of this article is to show that when it comes to education, these values are best conveyed through narratives. The article also attempts to shed light on the way students internalize and personalize intrinsic values through their emotional familiarity with the narratives, and especially with the value of reciprocity, which is key to authentic religious practice, and thus also to ethical awareness, which is important for the formation of moral awareness and character of a human being. Furthermore, the article explores the extent to which narratives as a form of religious knowledge are important in religious education, and in which they contribute to the formation of students’ opinions, attitudes and identities as transmitters of religious truths. Narratives notably carry a strong potential for the spiritual transformation of one’s personal and social life in such a way that they can motivate students to accept and realize certain religious and moral practices through experiential touching of values. Examples of narratives used in religious education textbooks in secondary schools in Croatia reveal how much they actually contribute to the goals of religious education in terms of education for intrinsic individual and inter-individual values. Full article

The article, which is written by an interreligious team, provides comprehensive insights into the conception, implementation and accompanying research of a project on Christian–Islamic religious education in team teaching. The aim of the project is to expand the denominational religious education lessons anchored in Austrian schools through religious-cooperative units taught jointly by a Christian and an Islamic teacher. The analysis of the teaching units is carried out in the format of design-based research and thus encompasses numerous aspects of interreligious educational processes, which are examined in this article. Firstly, the design of the project is described and the legal framework associated with it is explained in the context of the Austrian school system. Subsequently, learning requirements on the part of Christian and Muslim pupils are presented, with a particular focus on their preconceptions and attitudes towards religion in general as well as other religions. Special attention is paid to the specific framework conditions of Islamic religious education teachers, which differ in many aspects from those of Catholic religious education teachers. Furthermore, interreligious competences they consider necessary are described. Specific insights into the teaching units and the complementary research provide information about the opportunities and challenges of interreligious education in team teaching by two teachers. After this focus on the teachers, an outline of the students’ perspectives on the teaching units completes the presentation of the research results. In the concluding summary, the local theories developed from the overall project are presented and discussed. Full article

The religious journeys of humanity and their components are now recognized as cultural heritage values. UNESCO, WHC, ICOMOS, CIIC, and COE are organizations that actively work and issue international certificates for the protection, promotion, and survival of religious routes. These organizations have certified 14 faith-based routes as of 2023. A route’s certification is critical since it allows the route to be recognized globally and accessible to international tourism. However, each institution has its own set of requirements to obtain these certificates. When all religious cultures are examined, 14 routes are insufficient to explain the phenomenon of religion to today’s people. For this reason, it is beneficial to increase the current number by re-activating the religious routes that have affected large masses. Many countries apply every year to obtain certificates from these organizations with various route studies. However, many applications are rejected as insufficient. Therefore, the goal of this study is to determine the effective criteria for religious routes to receive international certification. In this regard, St. Paul’s Route stands out for its extensive geography spanning 12 countries and international potential. St. Paul is regarded as the most important figure in the spread of Christianity from Jerusalem to Anatolia and Europe. However, the St. Paul Routes being implemented do not meet the criteria of the any certificates. But the authentic St. Paul Route has the potential to receive certification from all organizations. In this research, the criteria required for the St. Paul Route to be certified by international organizations were investigated. A certified St. Paul Route will benefit many issues, including inter-religious dialogue between 12 countries, international cooperation, world peace, and sustainable tourism. It is thought to be an exemplary route with these features. Full article

One of the most important areas of tension for diaconia in the Western European, German-speaking context is the demands of an interreligious and plural society. The social challenges to churches with their congregations and parishes, diaconal organizations, and the state with its social institutions are complex. This article deals with religious layers of social transformations that shape helping actions. It focuses on innovative projects in the field of spiritual care and diaconia that created new spaces of diaconal practice in the last ten years in the Canton of Zurich and Switzerland. Specifically, the process of accrediting the first imam at the University Hospital in Zurich, the employment of chaplains of Muslim and Jewish faith in the Swiss Army, and the training of Muslim chaplains in the Canton of Zurich are presented. On the one hand, the aim is to adequately define the relationship between diaconia and spiritual care in a pluralistic society. On the other hand, interreligious cooperation is analyzed as a process of intercultural communication and transcultural practice. From this, theses for prospective, innovative, and well-founded interreligious cooperation in diaconia can be gained, which can be further developed and discussed in other European and global contexts. Full article

Modern religious plurality invites religious and non-religious people to navigate four interreligious dialogical problems: (1) the inability to fully articulate faith, (2) the lack of persuasive religious language, (3) the reality of violence among the religions, and (4) the liquescent “truth” of modern times. How can plurality be framed for people whose sense of relationality is shaped by their participation in virtual worlds? One answer emerges in this autoethnographic consideration of how video gaming “plays out” fresh understandings of the interreligious encounter and relationality. Adopting a Christian perspective, the first section summarizes the major theologies of religions. These theologies correspond with video-game experiences of interreligious cooperation and contest found in playing out the enrichment and diminishment of (1) Christian spirit in Spiritual Warfare (NES), (2) human connection in Final Fantasy VI (Super NES), (3) sense of salvation in Final Fantasy X (PS2), and (4) symbiotic sacredness in Journey (iOS). These play experiences clarify a concept of expansive relationality among religions that is termed shared contest. The conclusion advances a contestant theology of religions; God removes every obstacle to including all in the company of God’s people, and God provides a playground of cooperation and contest for each religious tradition. Full article

In 1996 the German Länder started the ‘mission’ to interculturalize all subjects, including religious education (RE). Interculturalizing also applies for RE taught in conformity with the oldest model for RE. In so-called ‘confessional RE’ at state schools, it is the Catholic teacher who teaches children of several classes of the same year in one denominational RE group. The Protestant teacher teaches children whose parents ticked off “Protestant RE”. How this model came into existence is displayed in a historical introduction of this chapter. However, a newer model called ‘cooperative RE’ is gaining popularity. In various schools there is ecumenical education by both Catholic and Protestant staff or multireligious education by Jewish, Christian, or Muslim teachers. New publications on this latter model have a focus on organizational matters, but also shed a light on interreligious learning. However, in this chapter the focus is on how intercultural issues are dealt with in the classroom within the first model. After all, confessional RE is still the standard and most common model in Germany. Therefore, this article will focus on Protestant confessional RE that is not organized in cooperation with Islamic, Jewish, or Catholic colleagues. Full article

The aim of this article is to show that the intercultural way of education, which includes the interreligious dimension, is a fundamental way to create and maintain conditions for coexistence in a multicultural society. The background of this claim is represented in the belief that the starting point of every encounter with the other and the different should be the human being and its experience of humanity, not an intellectual polemic about doctrines and ideologies. Schools are particularly suitable for such a more personal manner of dialogue. The topic is discussed primarily in a philosophical way from a Christian (Catholic) perspective. The context of reflection is the European society marked by Christianity, secularization and, increasingly, Islam. Croatia is also mentioned, as the issue of multiculturality is becoming increasingly topical there. The context of cultural pluralism is presented first. Then, the necessity of dialogue based on the experience of everyday life is highlighted. The next section is focused on the analysis of the multicultural society’s need for values that are acceptable for all members of society in order to maintain social peace and mutual respect and cooperation. The following chapter deals with the difficulties and challenges of dialogue. Then, the section after that presents an analysis of the fundamental European documents that provide crucial guidelines for understanding religious and cultural pluralism and the role of religions in a multicultural and multireligious society as values on which society should be built. Finally, the place and role of religious education is discussed as a vital and unavoidable factor in co-creating the preconditions for appropriate coexistence in a multicultural society. Full article

The successive crises experienced recently (financial crisis in 2008, refugees in 2015 and the current crisis resulting from COVID) have led to surges in discrimination, racism and lack of solidarity between groups. However, these same crises have inspired important manifestations of solidarity with a significant social impact (improving people’s lives) for many groups and in very different areas. This article focuses on two solidarity initiatives (interreligious language pairs and a cooperative) that contribute to overcoming inequalities and the social exclusion of the most vulnerable groups, to explore whether religious plurality and the interreligious dialogue present in these initiatives are a favourable element for solidarity. Full article

Inter-religious cooperation has been recommended to address various issues for the common good. Muslims and Christians in Uganda are working together on HIV prevention in this spirit. A study was done to compare HIV prevalence and HIV-risk behaviors between Muslims and Christians. A total of 2,933 Christian and 1,224 Muslim youth between 15–24 years were interviewed and tested for HIV. The HIV prevalence was significantly lower among Muslims (2%) compared to Christians (4%). Muslims were more likely to be circumcised, avoid drinking alcohol and avoid having first sex before 18 years. These behaviors which may have led to lower HIV infections among Muslims are derived from Islamic teachings. Muslim religious leaders need to continue to emphasize these teachings. Christian religious leaders may need to consider strengthening similar teachings from their faith tradition to reduce new HIV infections among their communities. Muslims and Christians working together as good neighbors, in the spirit of inter-religious cooperation, can generate evidence-based data that may assist them to improve their HIV prevention interventions. By sharing these data each community is likely to benefit from their cooperation by strengthening within each religious tradition those behaviors and practices that appear helpful in reducing new HIV infections. Full article