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"In this thoughtful and provocative book Philip Barnes challenges religious educators to re-think their field, and proposes a new, post-liberal model of religious education to help them do so. His model both confronts prejudice and intolerance and also allows the voices of different religions to be heard and critically explored. While Education, Religion and Diversity is directed to a British audience the issues it raises and the alternative it proposes are important for those educators in the United States who believe that the public schools have an important role in teaching students about religion." Walter Feinberg, Professor Emeritus of Education Policy, Organization and Leadership at the University of Illinois, Urbana-Champaign. "Philip Barnes offers a penetrating and lucid analysis of the strengths and weaknesses of modern religious education in Britain. He considers a range of epistemological and methodological issues and identifies two contrasting models of religious education that have been influential, what he calls a liberal and a postmodern model. After a detailed review and criticism of both, he outlines his own new post-liberal model of religious education, one that is compatible with both confessional and non-confessional forms of religious education, yet takes religious diversity and religious truth claims seriously. Essential reading for all religious educators and those concerned with the role of religion in schools." Bernd Schröder, Professor of Practical Theology and Religious Education, University of Göttingen. "What place, if any, does religious education have in the schools of an increasingly diverse society? This lucid and authoritative book makes an incisive contribution to this crucial debate." Roger Trigg is Emeritus Professor of Philosophy, University of Warwick, and Senior Research Fellow, Ian Ramsey Centre, Oxford. The challenge of diversity is central to education in modern liberal, democratic states, and religious education is often the point where these differences become both most acute and where it is believed, of all curriculum subjects, resolutions are most likely to be found. Education, Religion and Diversity identifies and explores the commitments and convictions that have guided post-confessional religious education and concludes controversially that the subject as currently theorised and practised is incapable of challenging religious intolerance and of developing respectful relationships between people from different communities and groups within society. It is argued that despite the rhetoric of success, which religious education is obliged to rehearse in order to perpetuate its status in the curriculum and to ensure political support, a fundamentally new model of religious education is required to meet the challenge of diversity to education and to society. A new framework for religious education is developed which offers the potential for the subject to make a genuine contribution to the creation of a responsible, respectful society. Education, Religion and Diversity is a wide-ranging, provocative exploration of religious education in modern liberal democracies. It is essential reading for those concerned with the role of religion in education and for religious and theological educators who want to think critically about the aims and character of religious education.

African American grandmothers have long held the roles of religious leaders and educators among family members and the wider community, though the provision of religious education and informal learning from grandparent caregivers have not been well documented in the literature. Based upon the gaps in the literature, we examined the informal learning and human capital among rural African American grandmothers (N = 10) who were caring for their grandchildren. The research questions were: What informal religious adult education activities do rural African American primary caregiving grandmothers engage in for learning and human capital development? How do rural grandmothers use informal religious education activities to support the learning of the children in their care? For data analysis purposes, we employed Creswell's (2005) six–step method. The emerging themes were the Black church as an agency for learning, religious education in learning communities, and children's development through religious education. The findings seemed to align with Collins's theory of Black female empowerment. Implications aligned with Bandura's social cognitive theory, which places learning in a social context and indicates how and what adults learn can affect motivation, self–efficacy, and confidence. Considerations for future research include studies of grandfathers caring for their grandchildren as well as intergenerational learning experiences (e.g., religious education and technology usage) among caregivers and children.

This article promotes a wider understanding of trauma-informed pedagogy for the higher education classroom, whether in-person or virtual, focusing on undergraduate and graduate teaching in religious studies and theological education. Trauma is not confined to individual experiences of single horrifying events—trauma can be collective (community-wide, e.g., COVID-19), epigenetic (inherited or intergenerational), social-cultural (e.g., racism), or vicarious. Drawing on religious education literature and recent insights from psychology, neuroscience, and public health studies, this article provides a shared basis for further development of trauma-informed pedagogy by religious and theological educators. A principle feature of this article is bibliographic, portraying the state of scholarship at the intersection of religious education and trauma and pointing to resources necessary for further development. It offers a brief survey of extant literature, presents a basic definition and description of trauma, introduces the features of a trauma-informed community approach, and discusses the core values guiding trauma-informed pedagogy. The article also explores religious aspects of trauma and discusses care for instructors, who deal with their own traumatic pasts as well as the secondary effects of encountering, teaching, and supporting traumatized individuals in the religious education classroom. This article concludes with a call for further research.

This chapter continues the story of religious education into the 1960s and 1970s, when the consensus support for the strengthened systems of Protestant instruction of the World War II years largely vanished. Religious minorities, civic organizations, and many educators attacked religious education as anti-democratic, discriminatory, and a relic of the past. Yet many churches and several public opinion polls demonstrated continued support for religious education in the 1960s. Ultimately, reform committees were set up in both Ontario and Victoria designed to address the issue. But, for a variety of political and legal reasons, these committees spurred controversy more than consensus, and proved largely ineffective at initiating any lasting reform. By the late 1970s despite official disapproval, religious education remained on the books largely unaltered from the measures passed in the 1940s.

Do religious educators as administrators make for better agents of change? As more religious educators come into administrative positions in theological higher education, this article probes the religious educator and change. The article begins by examining religious education and its aims. It then offers different change theories and subsequently problematizes them as the article argues that community is foundational to change for religious educators of color and female religious educators. The article continues by introducing metaphors to speak of the religious educator and concludes with reflections as to why religious educators in administration present a persuasive possibility for change.

This article begins with a brief autobiographical depiction of my religious education. It then charts the ways in which the inadequacies of that religious education caused me to treat my family's traditional religious expressions with suspicion rather than appreciation, undergirding coloniality as a phenomenon within my religious education. My graduate theological education helped to rectify this phenomenon, revealing important contributions for religious educators as a protection against the erasure of cultural identities.

This paper conceptualises ‘shared religious education’ as a way for religious educators to reflect on how their subject might respond to a global need for cooperation and mutual understanding. In the context of migration, climate crisis and violent conflict, European societies are increasingly plural, yet subject to processes of individualization and competition which undermine people’s ability to cooperate and share across their respective cultural and ideological differences. We argue that there is an imperative for sharing and collaboration in response to the dangers we see in our increasingly fractured social worlds; and that education can play a key role in responding to this urgent need. Religious education, however, is subject to the sociological reality that it can separate as well as unite people. Through a critical discussion of the ‘shared education’ model, we make a case for shared religious education, identifying four core aims for those working in the fields of religious and worldviews education. Drawing on literature from religious education, we offer ideas and insights for how those working in the fields of religious and worldviews education may pursue these aims and so respond to the imperative for sharing.

Din eğitimi öğretmen ve öğrenci arasında gerçekleşen bir iletişim sürecidir. Martin Buber, eğitimde öğretmen ve öğrenci arasında kurulması gereken iletişim ve ilişkiyi önemseyen filozoflardan biridir. Buber’in diyalog felsefesinde öğretmen ve öğrenci arasında mütekabiliyete dayalı bir ilişkinin kurulması gerektiğinin altı çizilir. Bu noktadan hareketle çalışmamızın amacı Martin Buber’in düşünceleri ışığında din eğitiminde öğretmen ve öğrenci arasında sahih bir iletişim imkanı çabasına dikkat çekmektir. Nitel araştırma desenine göre tasarlanan bu araştırmada doküman analizi yöntemi kullanılmıştır. Bu anlamda çalışmamızın ana temasını Buber’in Türkçe ve İngilizceye çevrilen kitapları ve makaleleri oluşturmaktadır. Bununla birlikte Cohen, Friedman, Blenkinsop ve Boschki’nin çalışmaları da incelenmiştir. Buber’in diyalog felsefesinde bireyin dünyayla ilişkisi iki tarzda gerçekleşmektedir. Bunlardan ilki Ben-O ilişki tarzıdır. Bu tarz ilişki düzeyine sahip olan insan, dünyayı sadece kendisi açısından tecrübe edilecek bir nesne olarak görür. Bu sebeple ilişkilerinde mütekabiliyet yoktur, tecrübe bireyin içinde gerçekleşir. Buber’e göre ikinci tür ilişki biçimi ise Ben-Sen perspektifine dayalı ilişki biçimidir. Bu ilişki biçimine sahip olan birey dünyayı açık, samimi ve karşılıklı bir ilişki çerçevesinde anlamlandır. Ben-O davranış tarzına dayalı eğitimde, öğretmen, öğrencilerle mütekabiliyete dayalı olmayan tek yönlü bir ilişki içerisindedir. Öğretmen bu süreçte öğrencilerden daha çok anlatacağı konuya odaklanmaktadır. Buber, öğrenciyle ilişki kurulmayan ve öğrenciden uzak kalınan bu tarz eğitimi eleştirmektedir. Buber’e göre eğitim Ben-Sen davranış tarzına göre yapılmalıdır. Böylece karşılıklı ilişki ve iştirakten doğan bir güçle çocuğun kendine özgü varoluşunu gerçekleştirmesi, iç ve dış dünyasıyla birlik oluşturması sağlanabilir. Öğrenenlerin genelde dünyayla, özelde dini ve ahlaki olgularla sahih bir ilişki kurabilmeleri için en başta öğrenenlerin din eğitimcileri ile ilişki içerisinde olmaları gerekmektedir. Din eğitiminde, öğretmen tarafından dini inançların ve değerlerin öğrenciye dayatılmadığı, bir öğrencinin özgünlüğüne saygı duyulduğu bir ilişkinin kurulması gereklidir. Bu ilişki de ancak öğrencinin öğretmene güvenmesi ve öğretmenin gerçekten karşısında olduğunu bilmesiyle mümkün olabilir. Din eğitimcisi, öğrenene kendisinin yaşayabileceği, hissedebileceği gerçek deneyimler sunmalı ve bu süreçte öğrenenin iç dünyasını ve düşüncelerini de takip edebilmelidir. Bu bağlamda gelecekten, yetişkinlikten daha çok öğrencinin bulunduğu dönemin gerçekliğine, problem ve ihtiyaçlarına yönelmek gerekmektedir. Gelenek donuk, olup bitmiş olaylar ve hikâyeler şeklinde değil öğrencinin hayatına dokunan, canlı bir organizma şeklinde ele alınmalı, olaylardan ve kişilerden daha çok ilkelere ve mesajlara odaklanılmalıdır. Sonuç olarak, eğitim yalnızca bilişsel gelişimi ve yaratıcılığı geliştirmeyi hedeflememeli aynı zamanda kişinin bütün yönleriyle gelişmesini ve mükemmelleşmesini de hedeflemelidir. Bu sebeple duygusal ve sosyal olgular, dini eğitiminin bir parçası olmalıdır. Duygusal ve sosyal olguları din eğitimine dâhil etmenin en iyi yolu da öğretmen ve öğrenci karşılaşmasında/ilişkisinde yatmaktadır. Bu sebeple din eğitimcisi ve öğrenenin dahil olduğu ilişkiler üzerine teorik olarak daha fazla yoğunlaşmak gerektiğini düşünmekteyiz. Hatta iletişim konusunu teknik bir mesele olmaktan çıkarıp ontolojik bir mesele perspektifine yerleştirme amacı da gütmekteyiz. Bu çalışma bu amaçlar için mütevazi bir başlangıç olma hedefini taşımaktadır.

Prof. Dr. Beyza Bilgin, 1956 yılında başladığı “ilahiyat” kariyerini “din eğitimi” alanında sürdüren ve alanının ilk profesörü olarak bu yolculuğunu devam ettiren bir din eğitimcisidir. Bu makalede, Türkiye’de din eğitimi alanında yaptığı bilimsel araştırmalarla önemli katkılar sağlayan Beyza Bilgin’in hayatı ve çalışmaları tanıtılarak din eğitimine katkıları ele alınıp değerlendirilmiştir. Bu doğrultuda makalenin temel problematiği, din eğitimi bilimi için oldukça etkili bir isim olan Beyza Bilgin’in çalışma ve çabalarının din eğitimi bilimine ve din eğitiminin boyutlarına olan katkısının neler olduğu sorusu ekseninde kurgulanmıştır. Dolayısıyla çalışmanın amacı, din eğitiminin bilimselleşme yolculuğundaki katkılarıyla kendi zamanının ötesine uzanan Bilgin’in zihinsel ve akademik üretimlerinin, din eğitimi alanına olan etki ve katkılarını betimsel bir bakış açısıyla ortaya koymaya çalışmaktır. Bu amacı gerçekleştirebilmek için Bilgin’in aile, eğitim ve meslek hayatını içeren yaşam öyküsüne, 15.09.2020 tarihinde kendisi ile yapılan mülakat sonucunda ulaşılmıştır. Biyografik veriler haricinde Bilgin’in düşünsel projeksiyonları olan yayınları da alana olan etkisini ve katkısını daha belirgin hale getirmek maksadıyla ayrıca makalede ele alınmıştır. Din eğitimi alanında birçok ilke imza atan Beyza Bilgin’in din eğitimine katkılarının hangi boyutlarda ve nasıl olduğu soruları, durum desenli betimleyici içerik analizi yöntemi ile cevaplanmaya çalışılmıştır. Makalenin sonucunda, Beyza Bilgin’in din eğitiminin bilimselleşmesi ve kurumsallaşmasının yanı sıra alandaki teorik ve pratik gelişmelerin öncüsü olduğuna ulaşılmıştır.

This article addresses doubts about the viability, and hence future, of religious education. The researcher utilized structural analysis based on the questions: What central concepts and commitments have provided structure for the field of religious education as it has developed over time? How have social and cultural factors and changes in social and cultural context shaped the ways the structuring concepts and commitments of religious education have been embraced? To what extent can an understanding of the structuring concepts and commitments of the field enable us to make sense of the contemporary doubts about religious education? Additionally, the methodology of field mapping was used to map the models and approaches to religious education that have developed over time. The researcher found, and these findings are presented in this article, that structural analysis informed by field mapping can enable us to understand both the strengths and limitations of contemporary religious education. The researcher concluded that, based on a structural analysis of the field, religious educators can and should respond to the present crisis in religious education by defining the purpose and scope of religious education more clearly. The analysis in the final section of this article is based on that conclusion.

Everyone in the territory of the Indoneia state is entitled to a religious education to improve its religious education. Therefore, the Government set rules in the Government regulation of the Republic of Indonesia No. 55 year 2007 article 4 paragraph 2 of religious and religious education reads "Every student in the education unit in all lines, levels, and types of education Entitled to a religious education in accordance with the religion he and taught by a religious educator "explains the equality of rights in obtaining religious education at the basic, intermediate and so on. But the fact that the field says, the minority people like ethnic Chinese have difficulty in improving its religious education. The strategy of Cheng Ho Mosque in improving Chinese Muslim religious education

This chapter focuses upon the debate concerning pedagogy in RE that has increasingly become a matter of concern for religious educators in England and Wales. It begins by summarising the present situation in relation to approaches to religious and spiritual education. It identifies ways in which there is a present pedagogical insufficiency in religious education, with particular reference to teaching and learning in Hampshire, UK, schools. It then gives critical consideration to prominent theoretical approaches to religious education and spiritual development from a pedagogical perspective, taking account of epistemological and hermeneutical tensions between them. The last section presents a methodology for teaching and learning drawn from the new Hampshire Agreed Syllabus, as an instrument for teachers accessing different theoretical approaches to religious education and providing pupils with an effective pedagogy for teaching and learning that addresses spiritual development in relation to the agency of pupils.

The purpose of this paper is to provide curriculum support to religious educators working in Catholic schools. The paper provides a practical response to research advocating serious attention be given to religious educators because they are at the “coalface” of Catholic education, increasingly confronted by content and policy decisions, the diverse values and needs of their students, and other competing cultural and social challenges. Religious educators play a significant role in the evangelising mission of the Catholic Church as interpreters of Scripture and Tradition and can positively or negatively influence the quality of their students’ learning and its application. Entitled RECALL, the support offered to religious educators in this paper is research-led and utilises educational, standards-based principles. It is a community-minded approach that aims to build religious literacy and deepen the religious educators’ awareness and connections to the legacy of the Catholic Faith Tradition. The desired outcome is to inspire evidence-based conversations encompassing faith and reason, the perceived value and reality of the identity and mission of the Catholic Church, and its impact on Catholic culture and education. Intended to enhance rather than replace existing professional formation, the approach has structures, pedagogical processes, and practices that draw from a set of overarching theoretical considerations. Furthermore, the approach employs three guiding questions for categorising and analysing Catholic content. The questions are: (i) “Who are we as Catholics and what is our mission?” (ii) “What do we believe?” and (iii) “How do we practice?” The proposed curriculum support to religious educators may foster a culture of learning in Religious Education that is focused on improving and progressing the quality of educational outcomes for students. The premise is that if religious educators are supported to engage with the great Gospel narrative, their students may do the same.

This article offers an analysis of religious education practice through the literature that informs it. It engages Derrida's critique of the “metaphysics of presence” (1982a) to develop a theoretical framework for a new look at the ways in which different approaches to religious education represent religion and racial difference. The article specifically examines literature that has impacted mainstream Christian and “secular” religious education in South Australia from the 1970s until today. The article concludes by proposing a new approach to racial, cultural, and religious difference in religious education—one that begins to understand religious education's engagement with Others in terms of ethical questions, deliberation, and a radical openness to what is unforeseeable. It argues for the need for religious educators to begin to actively and deliberatively engage with “who” and “what” has traditionally been absent from multireligious approaches to religious education.

Religious education has been undergoing a process of secularization. This means that when the nature and purposes of the subject are being explored and explained, the same types of arguments will be used as might be used in the case of any other subject of the curriculum. Religious educators today continue to value the unique public accountability and community participation which its special status offers religious education. If religious education were to ignore the impact of such studies, it would become a 'sacred island' in an entirely new way. Religious education should thus promote rationality in this particular area of the emotional life. To put it in a different way, theological arguments must be mediated by and through the educational arguments and will not often bear directly upon the rationale for any subject, even when that subject is religious education.