Inter-religious Model Research Articles

A Deconstruction of the Cross and the Crescent for Inclusive Religious Pluralism between Muslims and Christians in Nigeria

The Crescent and the Cross as religious symbols are beyond the mere signification of religious affiliations. They are symbols on which over two hundred years of wars were sustained and are indicative of the religious dichotomy between modern Christianity and Islam across the globe. However, the tangential relationship between the usage of the symbols and the Jihad or the Crusade reeks of memories of fierce competition and unhealed historical memories. The collective memory of the wars fought under the symbols has remained a moniker for conquests and forceful submission. The exclusive propensities of the experiences are evident in the interreligious relation of the adherents of both religions in Nigeria. This article attempts to answer the question of how the exclusive religious disposition underlining most instances of religious crises in the country may be addressed. This article uses deconstructive analysis to strip the symbols and their exclusive religious dispositions for an inclusive religious pluralism model. It argues for the need for a critical rethinking of the exclusive interreligious model operative in the country to facilitate social development and the peaceful co-existence of the adherents of both religions.

The Model of Inter-Religious Education in the Perspective of Moderation of Religion: A Case Study at the University of Defense

After the rolling reform era, Indonesia was once considered a model of a tolerant country. A place where religion and democracy can coexist. However, over the last five years that image has been called into question. The emergence of various phenomena, such as the burning of the house of worship in Tanjung Balai and the mass mobilization to protest the former Governor of DKI Jakarta Basuki Tjahja Purnama (BTP) or who is more familiarly called Ahok, shows the tendency of intolerance in society to spread to several parts of Indonesia. The State Revenue and Expenditure Budget is allocated 20% for education. Ministry of religion, in 2021 allocates 55.88 trillion (83.46%) for education (ed.: religion and religion). With a budget of this size, people often ask whether such a large budget can have a positive impact on Indonesia's progress, especially from the harmony and harmony of the Indonesian people in building the Indonesian nation. Indonesia itself adheres to a mono-religious view which regulates religious and religious education. However, there are also schools or colleges that carry out religious education with an inter-religious model. This article offers a comparison of the views of religious moderation with the views of the managers of the Religious Education course at the Defense University who study religion using an inter-religious model.

Review of Freedom of Religion or Belief (KBB) in the Implementation of the Inter-Religious Education Model at the Defense University

After the reform era, Indonesia was once known as a tolerant country that was able to combine religion and democracy. However, in the last five years, this image has begun to be doubted in line with the increasing complexity of diversity and the conflicts that have arisen. Indonesia adopts a mono-religious approach in the setting of religious education, but some institutions adopt an inter-religious model. This article compares views on freedom of religion or belief (KBB) with the management of the Religious Education course at the Defense University, which applies an inter-religious model in the Buddhist Religious Education sub-course. The Review on Freedom of Religion or Belief (KBB) in this study sees that this innovation provides new insights and solutions to overcome the challenges faced in the implementation and sustainability of inter-religious education programs. The Defense University can ensure that the inter-religious education programs they run remain effective and sustainable in creating an environment that is inclusive and respects freedom of religion or belief. It is hoped that through this effort, a new generation of leaders who respect diversity and are able to uphold the values of tolerance, harmony and freedom of religion or belief will continue to be born and develop, for the progress and prosperity of the Indonesian nation.

The preconditions of interreligious education in Hong Kong: religious heterogeneity, freedom of religion, and secularity

PurposeIn the light of intensifying academic discourses on contemporary religious education in Hong Kong, this paper aims to examine how the interreligious model (i.e. that features teaching religious variety rather than a particular faith) is consistent with Hong Kong’s social context. It begins with a theoretical conceptualization that interreligious education originates from certain preconditions and is only understood contextually. Next, the analysis identifies the preconditions within Hong Kong milieus: sociodemographic, sociocultural and legal.Design/methodology/approachTheoretically driven case study. The paper analyses Hong Kong's development toward interreligious education.FindingsAlbeit most conceptualizing of interreligious education has been conducted in Europe, the study finds the model functional to Hong Kong. Moreover, these preconditions-religious heterogeneity, freedom of religion and secularity – are met, although with their specifics. These preconditions, however, do not imply imperativeness yet rather feasibility if the interreligious model adheres to Hong Kong’s educational aims.Originality/valueThis study develops theoretical lenses for interreligious education in Hong Kong. First, it analyzes religious heterogeneity, freedom of religion and secularity within the Hong Kong milieus and reveals Hong Kong’s capacity to implement the interreligious model. It also advances scholarship on interreligious education in relatively underexplored settings (referring not simply to Hong Kong but to Chinese societies and contemporary Asia).

МУЛЬТИРЕЛИГИОЗНАЯ ПРИНАДЛЕЖНОСТЬ И ХРИСТИАНСКАЯ ИДЕНТИЧНОСТЬ НА ЗАПАДЕ: КОНТЕКСТЫ И ПЕРСПЕКТИВЫ

Double and multiple religious belonging (MRB) is one of the most popular fields of research in Religious Studies and Theology in the West. It is curious that Russia does not utilize the notion of MRB being acquainted just with the notion of double belief (Rus. dvoeverie ). The latter has almost nothing in common with double and multiple religious belonging in the Western sense of the word. So, what is MRB? Although the term does not seem to be ambiguous it does not mean a complete form of belonging to two or more religious traditions, it rather implies formal belonging to one religion and some extent of fragmentary participation in another religion or other ones. The notion of MRB is linked to the postmodern contextual interpretation of religion beyond any essentialism, which allows speaking about the hybridity of religions and religion as such, as well as about the option to relativize or broaden the notion of Christian identity. What interreligious models allow to make use of the notion of MRB and how can MRB co-exist with Christian identity in its traditional exclusivist understanding? In the protestant environment, the notion of MRB is a derivative of pluralism whereas inside Roman Catholicism it collaborates with inclusivism, which in its turn tries to restrict itself to the performative aspect of foreign religions...

How Can You Know the Bible and Not Believe in Our Lord? Guiding Pilgrims across the Jewish–Christian Divide

Drawing on auto-ethnographic descriptions from four decades of my own work as a Jewish guide for Christian Holy Land pilgrims, I examine how overlapping faiths are expressed in guide–group exchanges at Biblical sites on Evangelical pilgrimages. I outline several faith interactions: Between reading the Bible as an affirmation of Christian faith or as a legitimation of Israeli heritage, between commitments to missionary Evangelical Christianity and to Judaism, between Evangelical practice and those of other Christian groups at holy sites, and between faith-based certainties and scientific skepticism. These encounters are both limited and enabled by the frames of the pilgrimage: The environmental bubble of the guided tour, the Christian orientations and activities in the itinerary, and the power relations of hosts and guests. Yet, unplanned encounters with religious others in the charged Biblical landscape offer new opportunities for reflection on previously held truths and commitments. I conclude by suggesting that Holy Land guided pilgrimages may broaden religious horizons by offering an interreligious model of faith experience based on encounters with the other.

Ziyaüddin Sardar’ın Postnormal Zamanlar Teorisi Çerçevesinde Toplumsal Değişim Sürecinde Din Eğitimi Üzerine Bir Değerlendirme

Toplumsal değişim, hızı, etkisi ve kapsadığı alan değişmekle birlikte her dönemde gerçekleşmiş bir olgudur. Toplumsal değişim sürecinden etkilenen pek çok faktör arasında din ve eğitim de vardır. Dolayısıyla din eğitiminde de toplumsal değişimle birlikte farklılaşmalar görülmektedir. Postnormal zamanlar; belirsizlik, hızlı değişim, gücün yeniden düzenlenmesi, karışık ve kaotik davranışlarla karakterize edilir. Ziyaüddin Sardar, postnormal zamanların özelliklerini üç ‘K’ ile açıklamaktadır. Bunlar, karmaşa, kaos ve karşıtlıktır. Sardar’a göre ilişkide bulunduğumuz her şey karmaşık/komplikedir. Postnormal zamanların ikinci özelliği kaostur. Kaosun asıl sebebi ise iletişim ağının doğasının, kapsamının ve işlevinin değişmesidir. Sardar, karşıtlığı hızlı değişim ve bilgiye ulaşma, bilgiyi kullanma ve yorumlamada meydana gelen değişimle ilişkilendirerek bu üç husus çerçevesinde yaşadığımız çağın özelliklerinden bahsetmektedir. Bu makalede Ziyaüddin Sardar’ın toplumsal değişimin geldiği noktayı betimlerken kullandığı postnormal zamanlar teorisi çerçevesinde Türkiye’de örgün ve yaygın din eğitimi incelenerek bu teorinin ortaya koyduğu dönemsel özelliklere göre yorumlamak amaçlanmıştır. Teorik olan bu çalışmanın, toplumsal değişim sürecinde ortaya çıkan ihtiyaçlar karşısında, örgün ve yaygın din eğitiminin mahiyetini değerlendirmesi bakımından alana katkı sağlayacağı düşünülmektedir.

Religious Others in (Christian) Seminaries: Three Approaches and Conundrums

The number of students from other religious traditions is increasing in Christian seminaries in the United States. However, seminaries have different motivations, visions, and rationales that determine whether and how they accept these students. The purpose of this article is to examine how seminaries approach this matter and what issues follow. The author suggests that the revised framework of Van der Ven and Ziebertz’s models of religious education (the monoreligious, multireligious, and interreligious models) can be particularly helpful in theorizing the current context of seminaries that are becoming multireligious. This article then explores the challenges that each model encounters and finds that those challenges, or conundrums, are closely related to the tensions between values such as openness, educational justice, and institutional identity.

INTERRELIGIOUS EDUCATION MODEL IN SENIOR HIGH SCHOOL (SMA) BOPKRI 1 YOGYAKARTA

Abstract: Religious education at all levels of institutions are generally still dwelled on the perspective of the internal circle, intended for the internal, and less responsive to social changes. In other words, religious education is still monoreligious, so that institutions and religious communities are often stuttered toward the diversity and changes. In fact, the monoreligious model does not accept other people who are different. It does not foster a sensitivity on how to think, how to live and the needs of others who are a different religion. Such a model of religious education raises a wide impact on the mindset and attitude of religious students, one of which could potentially give rise to attitudes of intolerance. Therefore, it is necessary the presence of a renewal model of religious education that allows students to more insightful open to differences and diversity of religions. This research aims to know the implementation of the interreligious model in religious education at Senior High School (Sekolah Menengah Atas-SMA) BOPKRI 1 Yogyakarta. Data are collected by using interview, observation, and documentation, and verified by triangulation. The findings are that interreligious model at SMA BOPKRI 1 Yogyakarta has been implemented only on grade XII, whereas at the grades X and XI, the Christian religious education is applied. According to Michael Grimmit, the implementation of religious education at grades X and XI can be categorized as “learning religion", whereas in grade XII It can be categorized as “learning from religion”. On the other hand, by using the theory of Jack Seymour and Tabita Kartika, the model religious education in grades X and XI can be included as “in the wall”, whereas, in grade XII, it can be categorized as “beyond the wall”. Tolerance and multiculturalism insight of students of SMA BOPKRI 1 Yogyakarta by applying the interreligious model is already up on the fifth level of the multicultural barometer popularized by Karuna Center for Peacebuilding i.e. on the level of respect, recognizes, and contributes to other groups, or can be categorized at the highest level, namely the award on the similarities and differences, as well as celebrate plurality.

Preferences for Religious Education and Inter-Group Attitudes among Indonesian Students

This article analyses Indonesian students’ preferences for different types of religious education, with the help of their personal characteristics and inter-group attitudes. We investigate a comparative understanding of Muslim, Christian and Hindu students of different types of religious education. The comparative measurement of different models of religious education shows that the mono-religious model consists of all aspects of religious education. A remarkable result is that in all models, the attitudinal aspect (sometimes together with the affective) is the most dominant aspect. The cognitive aspect is absent in the inter-religious model. On average, all Muslim, Christian and Hindu students prefer the mono-religious over the inter-religious model. For the mono-religious model, the negative evaluation of religious plurality is the strongest predictor; and indeed, is the only aspect to contribute to the preference for the mono-religious model among Muslims. The attitude towards pluralism is the most important predictor of the preference for a mono-religious model among Christians. This result is in contrast with our hypothesis. As for Hindu respondents, the centrality of own religion has the most positive correlation with the mono-religious model. Pluralism is the most influential factor for the inter-religious model among all groups.

Inter-religious models and criteria

Inter-religious models and criteria

Religious values in the interreligious dialogue

AbstractThe perspective of this article is the grassroots contact between people of different world religions caused by the massive migration of people on today's world. This situation gives rise to my question: What kind of interaction between the world religions do we need? The monoreligious, the multireligious and the interreligious models are discussed. Religious values in the interreligious model are discussed with the problem of different beliefs in God as an example.