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Thematische Bibliographien / Religion in education / Zeitschriftenartikel

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Zeitschriftenartikel zum Thema „Religion in education“

Autor: Grafiati

Veröffentlicht am 25. Juni 2021

Zuletzt aktualisiert am 29. Juli 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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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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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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Mukadi, Marcel. "Religion: The Opium of Education?" International Journal of Science and Research (IJSR) 10, no. 12 (2021): 1370–77. https://doi.org/10.21275/sr211227170149.

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5

Alberts, Wanda. "Religious Education as Small ‘i’ Indoctrination: How European Countries Struggle with a Secular Approach to Religion in Schools." Center for Educational Policy Studies Journal 9, no. 4 (2019): 53–72. http://dx.doi.org/10.26529/cepsj.688.

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This article critically reviews the European religious education landscape and argues that a religious notion of religion prevails in most models, not only in confessional RE but also in integrative models and even in so-called alternative subjects that are compulsory for pupils who do not take part in confessional RE. Thus, schools in Europe provide hardly any chance for pupils to acquire a secular perspective on religion and religious diversity, based on a non-theological study of religion. Furthermore, the explicitly or implicitly religious character, particularly of integrative approaches

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Leka, Agim. "Religion and the modern education." Academicus International Scientific Journal 27 (January 2023): 176–205. http://dx.doi.org/10.7336/academicus.2023.27.11.

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The purpose of the research is to solve the paradox of religion integration in education, by the new balance between religion, philosophy and science, during the post communism transition. In the field of thinking, the process is the transition from ideology to integral thinking. It is realized through the re-evaluation of the topics of the integration of religion, transitology and integral though, education, inclusiveness, solidarity, new laicity and new secularity. In the philosophical sense, integration is the objective process of being developed. This is understood as a return to identity

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Wiegers, G. A., and H. Kommers. "Godsdienstonderwijs en godsdienstwetenschap: De grondslagen van de meest gebruikte methoden voor het vak godsdienst/levensbeschouwing in het voortgezet onderwijs." NTT Journal for Theology and the Study of Religion 61, no. 4 (2007): 269–80. http://dx.doi.org/10.5117/ntt2007.61.269.wieg.

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In the first part an overview of recent developments with regard to the position of religious education and the teaching about religion (‘religion education’) in Dutch secondary schools is presented. The authors argue that the Study of Religions has become more relevant for religious education than some decades ago because of ongoing pluralisation, secularisation and globalisation processes that have transformed Dutch society. The present-day Study of Religion focuses on local and new religions, in addition to world religions, and is not only neutral with regard to various religious groups, bu

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Dr. Hassan Shakeel Shah та Madiha Noor. "اسلام اور دیگر مذاہب کا تصور ِتعلیم: ایک تحقیقی مطالعہA Study of the Concept of Education in Islam and other Religions". Al-Qamar 5, № 1 (2022): 223–34. https://doi.org/10.53762/t28c2r91.

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Education has been considered the cover value of human life and it creates awareness. Man’s relationship with religion and Allah Almighty has been established since eternity. Similarly, religion and education are also very closely related. From the Islamic point of view, human being has started his journey not with darkness and ignorance but with the light of knowledge. Islam made knowledge the first necessity. In the same way that Islam emphasizes on the acquisition of education, the concept of education exists in some form in other religions. Other religions have tried to create the impressi

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Alberts, Wanda. "Didactics of the Study of Religions." Numen 55, no. 2-3 (2008): 300–334. http://dx.doi.org/10.1163/156852708x283087.

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AbstractIn contrast to well-established didactics of theologies, the study of religions, even though its field is becoming more and more important in schools and elsewhere in society, has not yet developed a didactic branch. This article outlines and exemplifies three tasks for didactics of the study of religions: (1) analysis of models of education about religion/s, (2) development of concepts for education about religion/s, (3) engagement in practical issues related to education about religion/s, including participation in political and public debates about religion, religious plurality, edu

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Tayob, Abdulkader. "Religion as Culture and Text." Religion & Theology 23, no. 3-4 (2016): 403–18. http://dx.doi.org/10.1163/15743012-02303007.

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Professors David Chidester and Cornelia Roux support the new policy on religion education promulgated in 2003 that emphasises the value of exposing learners to the diversity of religious traditions in the country. In this essay, I identify the frameworks they adopt for the study of religions, and argue that they be further developed for the religion education classroom. I propose that both dynamic discursive traditions (Chidester) and texts (content) (Roux) provide key frameworks for religion education. Discursive traditions open the door to a critical and contextual appreciation of religions

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Kjeldsen, Karna. "A study-of-Religion(s)-Based Religion Education: Skills, Knowledge, and Aims." Center for Educational Policy Studies Journal 9, no. 4 (2019): 11–29. http://dx.doi.org/10.26529/cepsj.678.

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Different approaches to religion education have been in place for a long time or developed more recently to meet growing religious and cultural plurality in European countries and schools. In this article, I summarise and discuss basic principles for a study-of-religion(s) approach to religion education, adding arguments and perspectives from critical theories about education in general. I shall also argue that national curricula for, respectively, religion education in Sweden and History in Denmark indicate that analytical-critical skills can be a central part of religion education in element

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Gearon, Liam Francis. "Religion, Education, Security." Religions 10, no. 5 (2019): 330. http://dx.doi.org/10.3390/rel10050330.

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On first glance the politicization and securitization of religion may seem remote from education. A second look reveals widespread international initiatives aimed at the uses of education precisely for political and security purposes, notably in the countering of terrorism, violent extremism and ideologies opposed to liberal democratic values. This editorial presents a critical framing on how scholars from a range of interrelated disciplines analyze the interface of religion, education and security. The purpose of this Special Issue is thus critically to engage scholars across religious studie

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Beck, Clive. "Religion and Education." Teachers College Record: The Voice of Scholarship in Education 87, no. 2 (1985): 259–70. http://dx.doi.org/10.1177/016146818508700208.

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Leonov, Yu G. "Religion-science-education." Herald of the Russian Academy of Sciences 81, no. 2 (2011): 157–67. http://dx.doi.org/10.1134/s1019331611020080.

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Glaeser, Edward L., and Bruce I. Sacerdote. "Education and Religion." Journal of Human Capital 2, no. 2 (2008): 188–215. http://dx.doi.org/10.1086/590413.

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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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Berglund, Jenny. "Swedish religion education: Objective but Marinated in Lutheran Protestantism?" Temenos - Nordic Journal of Comparative Religion 49, no. 2 (2014): 165–84. http://dx.doi.org/10.33356/temenos.9545.

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In this article, I use the experience of a Czech doctoral student to discuss why religion education in Sweden can be understood as both deeply Lutheran and at the same time neutral and objective. In doing this, I look at the present syllabus in religion education, point to some of the changes that have been made in relation to the previous syllabus, and highlight some of the controversies that arose when it was written in 2010. I also put Swedish religion education and Swedish educational system in a historical context, pointing to its relation to liberal theology and cultural Protestantism. I

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Bisyri, Muhammad. "DINAMIKA POLITIK PENDIDIKAN AGAMA DI INDONESIA." TARBIYA: Journal of Education in Muslim Society 1, no. 2 (2014): 255–74. http://dx.doi.org/10.15408/tjems.v1i2.1272.

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Law No. 4/1950 Jo. Law No. 14/1954 stated that the purpose of education was to create a moral human being. It was interpreted that moral human being could be created not only through religion because the basis of moral was not always religion. Therefore, in the 1950s religion was not compulsorily taught at school. At later stage, as stipulated in Law No. 2/1989 that education was to create a complete human being devoting to God Almighty One, religion was a compulsory at school. The gap between these laws was that school with certain religion was not required to teach other different religions.

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de Souza, Marian. "Issues in Religion and Education: Whose Religion?" Journal of Contemporary Religion 32, no. 3 (2017): 523–25. http://dx.doi.org/10.1080/13537903.2017.1363472.

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Illicachi Guzñay, Juan. "Religion, education and subjectivities." Alteridad 9, no. 2 (2014): 118–30. http://dx.doi.org/10.17163/.alt.v9n2.2014.03.

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21

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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Chidester, David. "Religion Education in South Africa: Teaching and Learning About Religion, Religions, and Religious Diversity." British Journal of Religious Education 25, no. 4 (2003): 261–78. http://dx.doi.org/10.1080/0141620030250402.

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Chidester, David. "Unity in Diversity: Religion Education and Public Pedagogy in South Africa." Numen 55, no. 2-3 (2008): 272–99. http://dx.doi.org/10.1163/156852708x283078.

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AbstractOn 12 September 2003, Minister of Education, Kader Asmal, presented to Parliament South Africa's new national policy on religion and education. Breaking with the confessional religious instruction of the past, the policy established a new educational agenda for teaching and learning about religion, religions, and religious diversity in South African schools. Although this policy was the focus of many years of educational debate and religious controversy, it was also part of broader post-apartheid efforts in nation building. The policy was based on an inclusive definition of citizenship

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Ningsih, Tutuk, Sutrimo Purnomo, Muflihah Muflihah, and Desi Wijayanti. "Integration of Science and Religion in Value Education." IJORER : International Journal of Recent Educational Research 3, no. 5 (2022): 569–83. http://dx.doi.org/10.46245/ijorer.v3i5.248.

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The study aims to describe a value education model in teaching the integration of science and religion and to find out the values generated in the learning process of the integration of science and religion. Education is a major factor in shaping the human personality through the learning process that takes place in schools and in society. These educational goals can be done by providing scientific and religious materials to create the potential of students. Indeed, religious values will guide science and technology that are increasingly developing in the world. Therefore, the integration of s

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Fufa Kufi, Endalew. "Analysis on Portrayal of Wisdom in Customary Religious Thought in Ethiopian Pedagogic Policy and Practices." Journal of Investment, Banking and Finance 2, no. 1 (2024): 01–06. https://doi.org/10.33140/jibf.02.01.21.

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This research dealt with assessing the portrayal of Oromo Belief system in both liberal and secular educational provisions from the past to the present in order to mark the place of ritual and cultural endowments attached to Oromo Governance and Belief Systems.. Contextual discourse analysis was used in order to intensify the gap between religio-cultural and pedagogic/ andragogic practices. The documents were selected through criterion sampling technique. Units of analysis were research articles and textbooks units. In the study, the findings indicated that, the Oromo religious and cultural en

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Seiffert, Murray. "Environmental Education, Religion and Moral Education." Journal of Christian Education os-34, no. 1 (1991): 41–52. http://dx.doi.org/10.1177/002196579103400106.

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Vlieghe, Joris. "Religious education or education about religion?" Ethics and Education 14, no. 2 (2019): 241–46. http://dx.doi.org/10.1080/17449642.2019.1587687.

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Tayob, Abdulkader. "The Representation of Religion in Religion Education: Notes from the South African Periphery." Education Sciences 8, no. 3 (2018): 146. http://dx.doi.org/10.3390/educsci8030146.

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Scholars of Religion Education (RE) have promoted a non-confessional approach to the teaching of religions that explores and examines the religious history of humankind, with due attention paid to its complexity and plurality. In this promotion, the public representation of religion and its impact on RE has not received sufficient attention. An often hegemonic representation of religion constitutes an important part of religion in public life. Moreover, this article argues that this representation is a phenomenon shared by secular, secularizing, and deeply religious societies. It shows that a

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Van Den Heever, Gerhard. "Diversity: Religions and the Study of Religion." Religion and Theology 11, no. 3-4 (2004): 199–218. http://dx.doi.org/10.1163/157430104x00096.

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AbstractIn this essay an overview of the theoretical issues pertaining to the collection of essays assembled is given. Addressing the issue of dizversity in religions and in the study of religion the argument is made that religions as lived phenomena constitute discursive formations in which diversity as a problem is an index of encounter. However it is especially the way this strategy of reducing the many to the one in the history of theorising religion that comes in view. In this context, the political nature of religion as discourse and the discourse of the study of religion is discussed wi

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Loobuyck, Patrick. "Het buitenperspectief maakt vrij." Religie & Samenleving 13, no. 3 (2018): 205–25. http://dx.doi.org/10.54195/rs.11830.

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Many countries have a tradition of confessional religious education. As a consequence neutral, non-confessional education based on the academic discipline of the study of religion is almost absent in many primary and secondary schools. This is also the case in the Netherlands and Belgium. This is a failure. One of the most important reasons why the state is involved with education is to guarantee each children’s right to an open future. The first task of education is not to confirm the religious background of the pupils and their parents (teaching into religion), but to inform students and to

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Susanto, Nanang Hasan, and Yayan Rahayani. "Cross-Religion Curriculum Related to the Fact of Diversity: An Islam Education Model in 3 Secondary-Level Education Institutions in Indonesia." Edukasia Islamika 7, no. 1 (2022): 135–56. http://dx.doi.org/10.28918/jei.v7i1.4623.

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This study aims to explore the Islamic Education model developed by 3 high school education institutions in Indonesia, related to the facts of diversity. Because this study seeks to explore the meaning of the object of research, the qualitative approach was chosen through searching for interview data, observation and documentation studies. The results showed that the 3 educational institutions studied, using Grimmit's classification of religious education, showed more characteristics of religious education than learning about religion and learning from religion. The religious education develop

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J, Arthur, Gearon L, and Sears A. "Education, Politics and Religion." Education and Society 28, no. 3 (2010): 93–97. http://dx.doi.org/10.7459/es/28.3.07.

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Agresto, John. "Liberal Education and Religion." Academic Questions 35, no. 1 (2022): 137–41. http://dx.doi.org/10.51845/35.1.16.

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Fylypovych, Liudmyla O. "Preface. Religion and education." Ukrainian Religious Studies, no. 70 (May 28, 2014): 5–7. http://dx.doi.org/10.32420/2014.70.396.

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Religion and education are a topic that has emerged relatively recently in the Ukrainian information, research, and educational space. The relationship between religion and education meditated before, but usually in a negative sense. New circumstances also dictate new approaches to the stated topic. Polyphony of thoughts holds in itself and explicit criticism of any possibility of coexistence of religion and education, vulgarly linking religion with obscurantism, which can not bear any enlightenment, blurring the brain of a person. Such pre-historic estimates of religion are less and less popu

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Cardenas, Cecilia. "Religion in Venezuelan Education." Religion & Public Education 16, no. 1 (1989): 107–9. http://dx.doi.org/10.1080/10567224.1989.11488124.

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Brown, Nathan J., Bill Kissane, and John Madeley. "Constitutionalism, Religion, and Education." American Behavioral Scientist 60, no. 8 (2015): 1013–35. http://dx.doi.org/10.1177/0002764215615352.

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Saul, Jean. "Adult Education and Religion." Adult Education Quarterly 47, no. 3-4 (1997): 169–76. http://dx.doi.org/10.1177/074171369704700304.

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Malick Elias. "Religion, Education and Adolescence." Al-Shajarah: Journal of the International Institute of Islamic Thought and Civilization (ISTAC) 25, no. 2 (2020): 384–89. http://dx.doi.org/10.31436/shajarah.v25i2.1148.

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This educational resource is divided into two main sections: The ‘Religion and Values Survey’ and ‘Quantitative and Qualitative Perspectives.’ Using research techniques from psychology, sociology and anthropology, the book brings together empirical studies of Christian, Jewish and Muslim educators and experts on the religious perception of adolescents at the senior school level.

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Crook, David, Rob Freathy, and Susannah Wright. "Citizenship, Religion and Education." History of Education 40, no. 6 (2011): 695–700. http://dx.doi.org/10.1080/0046760x.2011.638801.

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Rynkowski, Michał. "Religion in Public Education." Ecclesiastical Law Journal 13, no. 2 (2011): 224–27. http://dx.doi.org/10.1017/s0956618x1100010x.

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Bishop, Joe. "Religion and Public Education." Educational Studies 43, no. 1 (2008): 2–5. http://dx.doi.org/10.1080/00131940701796145.

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Hewitt, Ibrahim. "Sex Education and Religion." American Journal of Islam and Society 17, no. 1 (2000): 114–17. http://dx.doi.org/10.35632/ajis.v17i1.2081.

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The far-reaching implications of the debate surrounding sex education instate schools are summed up by the late Professor Syed Ali Ashraf in hisForeword to this book: "We are up against a tremendous conspiracy todethrone the religious concept of a human being from the minds of people."Sex education is "just a modus operandi" of the "secularist philosophy" underpinningthis conspiracy (p. 3).1n presenting a number of essays on sex education from different faith andnonfaith perspectives, the editors have succeeded in introducing readers notonly to Islamic concepts of sexual relationships and sex

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Nord, Warren A. "Science, Religion and Education." Religion & Education 26, no. 2 (1999): 55–66. http://dx.doi.org/10.1080/15507394.1999.11000904.

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Waggoner, Michael D. "Religion Education as Calling." Religion & Education 44, no. 3 (2017): 245–46. http://dx.doi.org/10.1080/15507394.2017.1373885.

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Editorial Submission, Haworth. "Religion and Death Education." Gerontology & Geriatrics Education 9, no. 1-2 (1989): 131–40. http://dx.doi.org/10.1300/j021v09n01_13.

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McLaughlin, Terence H. "Wittgenstein, education and religion." Studies in Philosophy and Education 14, no. 2-3 (1995): 295–311. http://dx.doi.org/10.1007/bf01074128.

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Niemi, Pia-Maria, Arto Kallioniemi, and Ratna Ghosh. "Religion as a Human Right and a Security Threat—Investigating Young Adults’ Experiences of Religion in Finland." Religions 10, no. 1 (2019): 55. http://dx.doi.org/10.3390/rel10010055.

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The emergence of religiously motivated terrorist attacks and the increasing xenophobia expressed in Europe concern religions in many ways. Questions related to religion also lie at the core of educational aims and practices used to create national cohesion and understanding about different types of values and worldviews. However, despite the topicality of the issue, we have little knowledge about the ways in which young adults experience religions in a secular state. In order to contribute to the discussion regarding the relationships between religion, nationality, security, and education, thi

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Miroshnikova, Elena. "Learning on Religion in the Modern European Education: new approaches to the teaching." Contemporary Europe 106, no. 6 (2021): 167–77. http://dx.doi.org/10.15211/soveurope62021167177.

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The article analyzes significant changes of the sociocultural and religious landscape in the modern post-secular Europe, which have led to the need of new approaches to religious education. According to the European Educational School’s Principles, religious education (confessional and non-confessional models) is an integral part of the curriculum. Religion is an ordinary, but a non-progression subject. In some European countries religious education is under a threat. There is an ambivalent process of the quest for multi-layered religious identities within the public schools of post-secular Eu

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Solehuddin, Moh, Dody Tarihoran, Lilis Nurteti, Cassidy Philipp, and Chew Henkin. "Islamic Religious Education Learning Model Based on Living Values Educations in Higher Education." al-fikrah: Jurnal Manajemen Pendidikan 11, no. 1 (2023): 17. http://dx.doi.org/10.31958/jaf.v11i1.8612.

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Higher education as a responsible party in the mindset of treatment is not in accordance with the demands of society. Islamic religion learning should always be based on the code of ethics and morals. The application of islamic religion learning is mostly only concerned with cognitive aspects so that it ignores the development of affective aspects, the formation of the character of students by using the paradigm of living values education. The purpose of writing this research is to design and implement ethics in college circles that are worth living. Data analysis techniques using quantitative

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Sinauru, Say Retnalisa. "Progresivisme Pendidikan Agama Kristen di Tengah Kehidupan Masyarakat Majemuk." Jurnal Salvation 5, no. 1 (2024): 10–19. http://dx.doi.org/10.56175/salvation.v5i1.123.

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Abstract: The article this discuss about the Progresivism of Christian Religion Education amid complex society existence. The Christian Religion Education progressively able to shape and transform individual attitude to be better di the midst of complex society existence. The diversity which is present in the midst of the complex society existence bring The Christian Religion Education actively bring the transformation for the education field. The Christian Religion Education in the complex society existence progressively being inclusive to every improvement especially to the advance oriented

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