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Journal articles on the topic 'Religious education'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Rustamov, Bobomurod. "RELIGION AND REFORMS RELIGIOUS EDUCATION IN NEW UZBEKISTAN." American Journal of Political Science Law and Criminology 04, no. 05 (2022): 49–53. http://dx.doi.org/10.37547/tajpslc/volume04issue05-09.

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The new image of Uzbekistan, which is being renewed by the world's leading initiatives in this direction, is being presented to the world community. In turn, it deserves high recognition and support from the international community. The article discusses reforms in religion and religious education in New Uzbekistan.

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Lester, Emile. "Religious Autonomy and World Religions Education." Religion & Education 31, no. 2 (2004): 62–82. http://dx.doi.org/10.1080/15507394.2004.10012341.

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Virdei Eresto Gaudiawan, Antonius, Tabita Kartika Christiani, and Arqom Kuswanjono. "Modify Indonesian Catholic Religious Education from Mono-Religious to Interreligous Education." Journal of Asian Orientation in Theology 5, no. 1 (2023): 73–98. http://dx.doi.org/10.24071/jaot.v5i1.5744.

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Catholic religious education is an educational process that helps Catholic students grasp the knowledge of the Christian life and identity. In Indonesia, national education law pushes students to learn their religion. Religious education then becomes a mono-religious education that does not suit the Indonesian plurality. It will elevate exclusivism. Indonesian Catholic religious education promotes respect, dialogue, and collaboration between religious adherents. The foundation for this effort is Catholic respect toward other religions, explicitly stated in the declaration of Nostra Aetate. Eve

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4

Sakaranaho, Tuula. "Religious Education in Finland." Temenos - Nordic Journal of Comparative Religion 49, no. 2 (2014): 225–54. http://dx.doi.org/10.33356/temenos.9547.

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In recent decades, the Finnish state has developed multicultural policies that aim at fostering the cultural identity of people coming to Finland from different ethnic and linguistic backgrounds. This aim has had clear practical consequences in the Finnish state-supported schools, where, along with the Finnish and Swedish languages, pupils with different linguistic backgrounds now have the right to learn their native tongue within the frame of the school curriculum. In similar fashion, the state favours a multiple solution as regards religious education, so that pupils belonging to different r

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Bauer, Jochen. "“Religious Education for All 2.0”: The Hamburg Approach of Shared Religious Education." Religions 15, no. 8 (2024): 916. http://dx.doi.org/10.3390/rel15080916.

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Hamburg’s “Religious Education for All” (RUfa 2.0) is a confessional multifaith approach to shared religious education and a new and unique concept in Germany and Europe. All large religious communities in Hamburg collaborate their legal responsibility for its content. RUfa 2.0 is neither grounded in neutral religious studies nor in pluralistic theology of religion but relies on differentiated learning arrangements. They enable students to learn about their own religion, to learn about other religions and to develop their religious identity through dialogue. This article outlines development,

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Halidin, Ali. "MEMBANGUN HARMONISASI DENGAN BEDA AGAMA." KOMUNIDA : MEDIA KOMUNIKASI DAN DAKWAH 8, no. 1 (2018): 1–20. http://dx.doi.org/10.35905/komunida.v8i1.597.

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Generally, diversity in religioun and in a pluralistic society, for Indonesia people, the discourse and though of religion and multiculturalism is always challenging. And handling the diversities, because religious diversity could create either conflict or harmony, depending on how do we perceive the meaning of religious diversity and pluralism. The pluralism, is going to the important thing to be convest by indonesian people, If religious diversity is perceived as a threat, it is possible to create tension and conflict between religions. In contrast, and the reality of social disadvantage it

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Seyidov, R. "RELIGIOUS EDUCATION IN AZERBAIJAN: DEVELOPMENT OF RELIGIOUS EDUCATION FROM PAST TO PRESENT." Sciences of Europe, no. 139 (April 26, 2024): 67–71. https://doi.org/10.5281/zenodo.11069743.

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In this article, the development of religious education in Azerbaijan will be discussed in general terms and the process from the past to the present will be summarized. Azerbaijan, whose history goes back to ancient times, has witnessed many events. Different religions took place in the religious history of Azerbaijan, and Islam and the Islamic religion initiated a radical change in the region. Religious education in Azerbaijan is provided both as an elective course in public schools and more comprehensively through private religious schools and departments in universities. As for religious e

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8

Slee, Nicola. "Religious Language and Religious Education." British Journal of Religious Education 9, no. 3 (1987): 120–23. http://dx.doi.org/10.1080/0141620870090302.

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9

Hand, Michael. "Religious education and religious choice." Journal of Beliefs & Values 36, no. 1 (2015): 31–39. http://dx.doi.org/10.1080/13617672.2015.1013817.

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10

Ziebertz, Hans-Georg. "Religious Pluralism and Religious Education." Journal of Empirical Theology 6, no. 2 (1993): 82–99. http://dx.doi.org/10.1163/157092593x00135.

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11

Ferguson, Marianne. "WHAT EASTERN RELIGIONS TEACH US ABOUT RELIGIOUS EDUCATION." Religious Education 84, no. 2 (1989): 165–73. http://dx.doi.org/10.1080/0034408890840202.

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12

Wright, Andrew. "Contextual religious education and the actuality of religions." British Journal of Religious Education 30, no. 1 (2008): 3–12. http://dx.doi.org/10.1080/01416200701711667.

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13

Laughlin, Jack, and Kornel Zathureczky. "Religion, Education, and Law." Journal of Law, Religion and State 5, no. 2 (2017): 148–73. http://dx.doi.org/10.1163/22124810-00502003.

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Religion and state, more specifically religion and law, and religion and education are sub-fields that have received considerable scholarly attention. The interstices between these fields have been much less scrutinized, although it is within these spaces where the particular normativities produced and managed by state, law, and religion can be critically assessed, and where the nature of their interaction can be evaluated. We examine the intersecting normativities of religion with the secular public sphere, with education, and with the law, and their discursive fields with respect to the Prog

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Philip Barnes, L. "Religious studies, religious education and the aims of education." British Journal of Religious Education 37, no. 2 (2014): 195–206. http://dx.doi.org/10.1080/01416200.2014.953912.

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15

Bigger, Stephen. "Religious Education for Today's World: Religious Education and TVEI." Journal of Beliefs & Values 13, no. 1 (1992): 3–9. http://dx.doi.org/10.1080/1361767920130102.

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Rahmat, Munawar, Endis Firdaus, and M. Wildan Yahya. "Creating Religious Tolerance through Quran-Based Learning Model for Religious Education." Jurnal Pendidikan Islam 5, no. 2 (2019): 175–88. http://dx.doi.org/10.15575/jpi.v5i2.6467.

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Religious tolerance is one of the competencies listed in Indonesia higher education curriculum. There is a need to design learning model that can increase students’ religious tolerance in higher education. This study aims to produce a learning model for religious education which is based on the Quran to nurture students’ religious tolerance. To answer the problem of this study, a quasi-R&D model was chosen. This research is multi-years. In the first year (2019) a learning model was tested. The research findings showed that the lecture model was carried out in six stages: describing the Qur

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Minhaji, Minhaji, and Nurul Qomariyah. "RELIGIOUS ENVIRONMENT: Penciptaan Suasana Religius di Sekolah." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 10, no. 2 (2016): 231–42. http://dx.doi.org/10.35316/lisanalhal.v10i2.126.

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Religious Education is a field of study that must be given to students at each level of education, where implementation has become a national commitment, so its presence becomes an absolute element in the moral formation of the Indonesian nation. There have been many deviation and moral degradation, as a result of the development of science and technology education.Thereforeneed to be applied in view of Islamic education to the creation of a religious atmosphere in the school environment that is not enough to do in the classroom.The creation of a religious atmosphere in the school is very urge

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18

Mahsun, Mahmutarom, Ifada Retno Ekaningrum, Muh Syaifuddin, and Yuldashev Azim Abdurakhmonovich. "Religious Education of Children in Interfaith Family." Fikroh: Jurnal Pemikiran dan Pendidikan Islam 16, no. 2 (2023): 124–30. http://dx.doi.org/10.37812/fikroh.v16i2.990.

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The phenomenon of religious education for children born and raised in families with parents of different religions, Muslim and non-Muslim, is interesting to study. This field of qualitative research uses a phenomenological approach, aiming to describe the interaction of religion in interfaith families in the context of religious education in the family. Data collection took place from January to March 2023 for participants consisting of 10 families of different religions in Kaloran District, Temanggung Regency, Central Java Province. The results of the study show that there are three types of

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19

Thatcher, Adrian. "Religious Education and Sex Education." Theology & Sexuality 1994, no. 1 (1994): 73–88. http://dx.doi.org/10.1177/135583589400100106.

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20

Engebretson, K. "Researching Teacher Education: Religious Education." Journal of Christian Education os-35, no. 3 (1992): 15–25. http://dx.doi.org/10.1177/002196579203500304.

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21

Azevedo Junqueira, Sergio Rogério, and Sonia De Itoz. "RELIGIOUS EDUCATION IN CHILDHOOD EDUCATION." PARALELLUS Revista de Estudos de Religião - UNICAP 15, no. 36 (2024): 299–314. http://dx.doi.org/10.25247/paralellus.2024.v15n36.p299-313.

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Este texto é o resultado de um estudo exploratório sobre a questão da educação religiosa no segmento da educação infantil considerando a estrutura e proposta da Base Nacional Comum Curricular (BNCC), visando compreender como a partir dos campos de experiência que orienta este segmento, assim como a estrutura de desenvolvimento religioso é possível articular uma educação do religioso das crianças para esta fase da educação e considerando uma intencionalidade pedagógica para orientar o processo de ensino e aprendizagem destas crianças e sua inserção na sociedade potencializando as oportunidades

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22

Sulaiman, Abdul. "Building multicultural education that tolerates religious diversity." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 47. http://dx.doi.org/10.33474/jemois.v1i1.10097.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of

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23

Hwang, Jinsu. "A Study on the Types and Prospects of Religious Education from the Perspective of Theology of Religions: Focusing on Knitter’s Mutuality Model." Korean Association for the Study of Religious Education 78 (September 30, 2024): 41–62. http://dx.doi.org/10.58601/kjre.2024.09.30.03.

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[Objective] This paper aims to explore a desirable form of religious education, focusing on Paul Knitter’s ‘Mutuality Model’ within theologies of religions. [Contents] To accomplish this purpose, the study evaluates the attitudes that religious educators should adopt towards other religions by examining Knitter’s four models: the Replacement Model, the Fulfillment Model, the Mutuality Model, and the Acceptance Model. These four models are then applied to analyze the three types of religious education: confessional religious education, religious education as religious studies, and education for

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24

Barnes, L. Philip. "Religious Education: Taking religious difference seriously." Impact 2009, no. 17 (2009): 9–56. http://dx.doi.org/10.1111/j.2048-416x.2009.tb00129.x.

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25

Walshe, Karen, and Geoff Teece. "Understanding ‘religious understanding’ in religious education." British Journal of Religious Education 35, no. 3 (2013): 313–25. http://dx.doi.org/10.1080/01416200.2013.794913.

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26

Felderhof, Marius C. "Religious education: taking religious difference seriously." Journal of Beliefs & Values 30, no. 2 (2009): 213–15. http://dx.doi.org/10.1080/13617670903175246.

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27

Davis, Andrew. "Defending religious pluralism for religious education." Ethics and Education 5, no. 3 (2010): 189–202. http://dx.doi.org/10.1080/17449642.2010.519138.

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28

Frye, Steven. "Religious Education and White Religious Nationalism." New Directions for Adult and Continuing Education 2025, no. 186 (2025): 43–50. https://doi.org/10.1002/ace.20568.

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ABSTRACTThis paper investigates how religious educators can engage the growing threat of White Christian nationalism during a time of strong political divisions that affect nearly every aspect of society. After exploring the depth of WCN's impact on the current political landscape, theoretical concepts will be explored that can inform religious educators as they seek best practices. With a focus on practical application, a series of recommendations will be presented that can be utilized in faith‐based settings. The article will conclude with a listing of useful and applicable resources.

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29

Simanungkalit, Lasmaria Nami, and Bobby Kurnia Putrawan. "Responding to Theology Religionum in Christian Religious Education." Jurnal Teologi Cultivation 5, no. 2 (2021): 61–71. http://dx.doi.org/10.46965/jtc.v5i2.616.

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Lately, religion has become something scary and worrying. Religion in the hands of its followers often appears with a face full of violence and as if it has lost its friendliness. In recent years, there have been many conflicts, intolerance and violence in the name of religion and belief. Religious pluralism is not a reality that requires people to put each other down, belittle each other, or confuse one religion with another, but instead places it in a position of mutual respect, mutual recognition and cooperation. In order to eliminate the destructive aspects of religion and present its cons

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30

Rohmah, Siti, M. Syukri Ismail, Moh Anas Kholish, and Mona Novita. "Recontextualization of Islamic Peace Education." Fieldwork in Religion 13, no. 2 (2018): 183–202. http://dx.doi.org/10.1558/firn.37545.

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Some circles suggest that the phenomenon of intolerance and religious conflict in Indonesia will be reduced by a religious education model dominated by a mono-religious approach. The approach that focuses on deepening the knowledge of all religions is considered to be the cause of the persistence of interfaith stigma and prejudice. However, there are objections from various circles to the concept and application of interreligious education which requires close dialogue and interaction, an appreciative attitude, and openness to adherents of other religions. This article argues that the developm

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Muzaffer;GÖZELER, TAN. "Religious Education and the Theology of Religions: The Relationship between the Self-understanding of Religion and Religious Education." Ankara Üniversitesi İlahiyat Fakültesi Dergisi 49, no. 2 (2008): 423–33. http://dx.doi.org/10.1501/ilhfak_0000000988.

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32

Castoldi, Ariany de Souza Paula. "The Role of Religious Education in the Face of the Growth of Religious Intolerance in Brazil." Núcleo do Conhecimento 05, no. 07 (2023): 35–54. https://doi.org/10.32749/nucleodoconhecimento.com.br/education/growth-of-religious-intolerance.

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In this article, the main objective is to analyze the role of Religious Education in the face of the growth of religious intolerance. Being a predominantly Christian country, and knowing that teachers can impose their own points of view in the classroom, the research question asks: how can we prevent this from resulting in proselytizing Religious Education? As a hypothesis, this article argues that the solution lies in better training of Religious Education teachers, who should be based on the Sciences of Religion, ensuring non-confessional teaching. Among the justifications, there is the need

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Shire, Michael. "Teaching Religious Education." Journal of Jewish Education 86, no. 4 (2020): 468–70. http://dx.doi.org/10.1080/15244113.2020.1834766.

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34

Irham, Irham, Sansan Ziaul Haq, and Yudril Basith. "DERADICALISING RELIGIOUS EDUCATION." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 1 (2020): 39–54. http://dx.doi.org/10.21274/epis.2020.15.1.39-54.

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This articles discusses deradicalization attempts in religious educational settings. It closely examines the roots of religious radicalism and offers the deradicalisation models in religious educational institutions. The discussion contributes to the current scholarship on the role of religious education in deradicalization programs and how create an Islamic educational institution that corfims and applies principles of multiculturalism. The paper particularly addresses the roles of teacher, the curriculum aspect of learning, and the translation of multiculturalism into Islamic education. Mana

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Noaparast, Khosrow Bagheri, and Zohreh Khosravi. "Deconstructive Religious Education." Religious Education 106, no. 1 (2011): 82–104. http://dx.doi.org/10.1080/00344087.2011.539449.

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36

Bigger, Stephen. "ASSESSING RELIGIOUS EDUCATION?" Journal of Beliefs & Values 12, no. 1 (1991): 1–5. http://dx.doi.org/10.1080/1361767910120101.

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37

Elias, John L. "Adult religious education." New Directions for Adult and Continuing Education 2012, no. 133 (2012): 5–12. http://dx.doi.org/10.1002/ace.20002.

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38

Laplante, Richard L. "Religious Education au Canada or Catholic Religious Education in Canada." British Journal of Religious Education 11, no. 3 (1989): 144–53. http://dx.doi.org/10.1080/0141620890110305.

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39

Jackson, Robert. "Rethinking Religious Education and Plurality: Issues in Public Religious Education." Religion & Education 32, no. 1 (2005): 1–10. http://dx.doi.org/10.1080/15507394.2005.10012346.

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40

Razum, Ružica, and Gordana Barudžija. "Contribution of Confessional Religious Education to Intercultural Education in the Republic of Croatia." Bogoslovska smotra 93, no. 5 (2024): 937–55. http://dx.doi.org/10.53745/bs.93.5.2.

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For a long time, the religious dimension was neglected within the framework of intercultural education, but during the last two decades, it has become its indispensable part. The inclusion of the religious dimension in intercultural education was triggered by the growing awareness of the importance of the religious dimension for the political, social, cultural and educational future of Europe and the development of the culture of coexistance. The need to further deepen knowledge of the religious phenomenon and to implement interreligious education and dialogue is becoming increasingly obvious.

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Önal, Recep, and Fatih Yavuz. "Religious education and multiculturalism in Norwegian curriculum." Global Journal of Sociology: Current Issues 7, no. 1 (2017): 63–68. http://dx.doi.org/10.18844/gjs.v7i1.2370.

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Abstract  Norway whose economy burgeoned with the discovery of the new petroleum and natural gas resources through the end of the 1960’s, has reached a level of prosperity by allocating more funds into education, health and social security and started to allow in immigrants. Through these immigrants’ various religions, beliefs and cultures were adopted and Norwegian society turned into a multicultural society. This unfolding of events let the Norwegian administrators foresee the need to develop a new religious curriculum that also included the religions other than Christianity.In t

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Salim, Nasser. "Instructing a model of inclusive Islamic education." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 32. http://dx.doi.org/10.33474/jemois.v1i1.10096.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of

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43

Lie, Anita. "Religious Education and Character Formation." Journal of Interdisciplinary Studies 26, no. 1 (2014): 73–94. http://dx.doi.org/10.5840/jis2014261/24.

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The Second Vatican Council cautioned regarding the increasing secularization of Westem societies that the greatest error of our age is the separation between faith and life. Through its history of the kingdoms of Buddhism and Hinduism, 350 years of Westem colonization and growth of Islam, Indonesia claims to place religion in high regard. Citizens are obligated to proclaim one ofthe six recognized religions. All schools allocate four hours of religious teaching weekly. Critics doubt that the teaching of religion in schools will help solve problems. Corruption is rampant and ethnic-reliigious c

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Duoblienė, Lilija. "KRITINĖ TARPTIKYBINĖ PEDAGOGIKA: PRO IR CONTRA." Religija ir kultūra 5, no. 1 (2008): 98–108. http://dx.doi.org/10.15388/relig.2008.1.2788.

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Straipsnyje kritinės pedagogikos požiūriu aptariama religinio ugdymo situacija pasaulyje ir Lietuvoje. Pirmiausia apžvelgiama kritinės pedagogikos, kaip naujos, perspektyvios pedagogikos krypties, ypatumai, jos neomarksizmu ir moderniąja filosofija grįstos nuostatos. Gilinamasi į kritinės pedagogikos pastangas keisti religinį ugdymą, ypač religinį ugdymą į tarptikybinį kritinį ugdymą. Šios galimybės svarstomos platesniame religijos ir religinio ugdymo kontekste: šiuolaikinių filosofų požiūriu, tarptautinių organizacijų religinio ugdymo strategijų perspektyvoje, atsižvelgiant į Lietuvos religin

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Wittmer, Fabius, and Christian Waldhoff. "Religious Education in Germany in Light of Religious Diversity: Constitutional Requirements for Religious Education." German Law Journal 20, no. 7 (2019): 1047–65. http://dx.doi.org/10.1017/glj.2019.76.

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AbstractIn Article 7, paragraph 3, the German Constitution provides that religious education shall be a part of the curriculum of public school. This is one of the three approaches of dealing with religious education existing today. Originally, religious education as a regular subject at public schools in Germany was only offered by the two Christian Churches—Catholic and Protestant. As the number of Christians decreased and the number of Muslims increased, the demand for Islamic religious education at public schools grew. Therefore, the question arose whether the constitutional law concerning

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46

Jackson, Robert. "Religious education's representation of ‘religions’ and ‘cultures‘1." British Journal of Educational Studies 43, no. 3 (1995): 272–89. http://dx.doi.org/10.1080/00071005.1995.9974037.

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47

Jurišić, Marija, and Marija Žagmešter Kemfelja. "Intercultural Competence in Catholic Religious Education." Religions 16, no. 1 (2025): 47. https://doi.org/10.3390/rel16010047.

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According to European organizations, intercultural competence is considered a prerequisite for achieving social cohesion. Even though its development calls for a lifelong learning approach, the formal education system has a primary task in its development through all school subjects, i.e., the entire school curriculum. In the last twenty years, international and European organizations have emphasized the importance of religious education in developing students’ intercultural competence. The Republic of Croatia has applied European recommendations in its educational documents and defined interc

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Frank, Katharina, and Christoph Bochinger. "Religious Education in Switzerland as a Field of Work for the Study of Religions: Empirical Results and Theoretical Reflections." Numen 55, no. 2-3 (2008): 183–217. http://dx.doi.org/10.1163/156852708x283041.

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AbstractThe following article addresses the current state of religious education in Switzerland and the involvement of the study of religions in this field. Since the 1990s, the existence of different religions and world-views has become a politically and socially significant factor in Switzerland. Not only representatives of public schools and particularly teachers of religious education, but also scholars of the study of religions, are challenged by the consequences of this multireligious and multicultural situation. During the past few years, religious education therefore has become a schol

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49

Lee, Inn Kyeong. "A Study on a Possibility of Christian Liberal Arts Courses at a Christian University Functioning as Interreligious Education in a Multireligious Society." Korean Association of General Education 15, no. 3 (2021): 65–81. http://dx.doi.org/10.46392/kjge.2021.15.3.65.

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The purpose of this study is to look for a possibility of Christian liberal arts courses at a Christian University that would function as interreligious education in a multireligious society. This paper is composed as follows: first, the necessity of education about religions will be discussed by examining and interpreting the implications of a multireligious society and the current religious landscape in Korea. Second, religious literacy education and interreligious education for cultivating multireligious sensitivity and interreligious sensitivity are discussed. Third, the possibility of Chr

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Adam, Anas M. "THE CONCEPT OF PLURALISM IN ISLAMIC EDUCATION." Ar-Raniry, International Journal of Islamic Studies 4, no. 1 (2017): 71. http://dx.doi.org/10.20859/jar.v4i1.126.

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<p>Religious pluralisme is a term used to refer to positive attitudes toward world religions (e.g., Islam, Christianity, Hinduism, Budhism, Catholic, etc) with the aim of creating a harmonious, peaceful, and prosperous life within a pluralist society by upholding people's equal rights to live peacefully in this world. The aim of this article is to elaborate on the concept of religious pluralism and its relation to Islamic education. There have been a controversy caused by the differing definitions of religious pluralism, which has led to certain misconceptions and hence its alienation fr

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