Interreligious learning is viewed as a key educational task today. Increasing religious plurality in our societies and associated risks of societal tensions and conflicts necessitate that students deal at school with other religions, their belief systems, and the social reality of those who believe in them. Although several international studies have shown that some categories of students are at risk to be disadvantaged at school because of social inequality, this problem is currently not considered in theories of interreligious learning. Therefore, the present study investigates whether or not categories of students are disadvantaged in interreligious learning. In addition to theological and pedagogical insights about the problem of social inequality, this book presents an empirically validated action-theoretical model which helps to understand why some students have better or worse opportunities in interreligious learning. The action-theoretical model further proposes strategies to address unequal learning conditions in interreligious learning.

Examines how learning and teaching morality in Tanzania's faith-oriented schools is inextricably interwoven with the complex power relations of an interconnected world.

This Handbook is based on the conviction of its editors and contributing authors that understanding and acceptance of, as well as collaboration between religions has essential educational value. The development of this Handbook rests on the f- ther assumption that interreligious education has an important role in elucidating the global demand for human rights, justice, and peace. Interreligious education reveals that the creeds and holy books of the world’s religions teach about sp- itual systems that reject violence and the individualistic pursuit of economic and political gain, and call their followers to compassion for every human being. It also seeks to lead students to an awareness that the followers of religions across the world need to be, and to grow in, dialogical relationships of respect and understa- ing. An essential aim of interreligious education is the promotion of understanding and engagement between people of different religions and, therefore, it has great potential to contribute to the common good of the global community. Interreligious education has grown from the interfaith movement, whose beg- ning is usually identi?ed with the World Parliament of Religions held in Chicago in 1893. This was the ?rst time in history that leaders of the eastern and we- ern religions had come together for dialogue, and to consider working together for global unity.

Whenever people from different cultural and religious backgrounds converge, it produces tension and ambivalence. This study delves into conflicts in interreligious educational processes in both theory and practice, presenting the results of empirical research conducted at schools and universities and formulating ground-breaking practical perspectives for interreligious collaboration in various religious-pedagogical settings.

Decolonizing Interreligious Educationexplores multiple injustices, focusing on the lived experience, unaddressed grief, and acts of resistance and resilience of populations most impacted by coloniality and white supremacy. It lifts up the voices of those speaking from embodied experience of suffering multiple oppressions based on negative constructs of race, religion, skin color, nationality, etc. Engaging ideological critique, construction of knowledge beyond dominant lenses, and acts of resistance are presented from the perspective of those most impacted by systemic injustice. It challenges interreligious education to frame encounters where the impact of intergeneration trauma and the realities of power differentials are recognized and the contributions of all voices are truly integrated. It challenges the fields of religious and interreligious education to imagine a broadened view that includes recognition of the role played by religion in harm done and to take a leadership role in engaging processes of accountability and redress.

The Georgetown Companion to Interreligious Studies provides fifty thought-provoking chapters on the history, priorities, challenges, pedagogies, and practical applications of this emerging field, written by an international roster of practitioners of or experts across diverse religious traditions.

This text presents a new critical theory addressing religious diversity, Christian religious privilege, and Christian hegemony in the United States. It meets a growing and urgent need in our society—the need to bring together religiously diverse ways of thinking and being in the world, and eventually to transform our society through intentional pluralism. The primary goal of Critical Religious Pluralism Theory (CRPT) is to acknowledge the central roles of religious privilege, oppression, hegemony, and marginalization in maintaining inequality between Christians and non-Christians (including the nonreligious) in the United States. Following analysis of current literature on religious, secular, and spiritual identities within higher education, and in-depth discussion of critical theories on other identity elements, the text presents seven tenets of CRPT alongside seven practical guidelines for utilizing the theory to combat the very inequalities it exposes. For the first time, a critical theory will address directly the social impacts of religious diversity and its inherent benefits and complications in the United States. Critical Religious Pluralism in Higher Education will appeal to scholars, researchers, and graduate students in higher education, as well as critical theorists from other disciplines.

This research aimed to generate more complex knowledge regarding youth religiosity in Santiago de Chile. Following Van der Ven’s proposal, an empirical-theological study was developed, guided by three main questions: How is youth religiosity in Santiago today configured? What personal and social factors influence it? And what contributions does this knowledge bring to theological and pastoral reflection? Using a Mixed Method (qual-QUAN) five dimensions were explored: beliefs, events of contact, practices, consequences in daily life, and groups of reference. The results were a valuable contribution to the available knowledge and theological reflection in dialogue with "lived religion".

Contingency refers to an event that may be happening in future, but also may not happen. The concept plays has a long history dating from Aristotle who defined contingency as that which is possible but not necessary. The concept of contingency and related concepts as free will, the rejection of essentialisation and priority of the possible put a major challenge to theology in the 21st century. The book addresses this challenge from the perspective of practical theology. In doing so, it connects to the general debate in theology on naming God, hermeneutics, human agency and methodology.

This text presents a comparative, cross-cultural analysis of the legal status of religion in public education in eighteen different nations while offering recommendations for the future improvement of religious education in public schools. Offering rich, analytical insights from a range of renowned scholars with expertise in law, education, and religion, this volume provides detailed consideration of legal complexities impacting the place of religion and religious education in public education. The volume pays attention to issues of national and international relevance including the separation of the church and state; public funding of religious education; the accommodation of students’ devotional needs; and compulsory religious education. The volume thus highlights the increasingly complex interplay of religion, law, and education in diverse educational settings and cultures across developing and developed nations. Providing a valuable contribution to the field of religious secondary education research, this volume will be of interest to researchers, academics, and educators with an interest in religion and law, international and comparative education, and those involved with educational policy at all levels. Those more broadly interested in moral and values education will also benefit from the discussions the book contains.