NTT Journal for Theology and the Study of Religion - Volume 61, Issue 4, 2007

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, but, like other human sciences, has become strongly (self) reflexive. In the second part the most widely used text books are analysed. On the basis of this analysis it is argued that much could be gained by a close cooperation between students of the Study of Religion, educationalists and teachers involved in teaching about religions and religious education. The authors suggest various ways in which this could be done.

The author argues that there are at present three good reasons to introduce education about religions and philosophies of life as a compulsory subject in all European secondary schools: (1) the growing complexity of religions and life philosophies in European societies; (2) the weakening role of traditional religious institutions in the transmission of religious knowledge to the next generations; (3) the growing number of social conflicts thought to be related to religious issues. In the view of the author, the educational programme should consist of three parts, with specific application of each of these parts to the religious history of the Netherlands. Part 1 would have to deal with the historical separation between State and Religion and the origin of the prevailing constitutional principles concerning religions and philosophies of life. Part 2 would deal with the origin of the Netherlands as a Protestant State and with the the social and political emancipation of Catholicism and Judaism in the history of the Netherlands. Part 3 would focus on the history of philosophies of life and religions in the Netherlands after the Second World War, and especially with Islam. At the end of his article, the author criticizes the lack of knowledge and understanding of Islam, prevailing in important Dutch text books used at secondary schools.

This article presents the image of Hinduism and Buddhism as presented in textbooks that are generally used in the Netherlands for secondary education. In general, we observe that where Hinduism is imagined, the presentation tends to be on the negative side. Hinduism is above all associated with the unchanging caste-system and with the repression of women. The image of Buddhism tends to be much more positive. Often Buddhism is not seen as a religion, but rather as an ideal philosophy or way of life that is considered to be in accordance with modern science. Moreover, Buddhism is often seen as ‘rational’, and ‘modern’.

The subject of this contribution is the present state of affairs regarding religious education and the teaching of worldviews (Dutch: ‘levensbeschouwing’) on the one hand and the quality of the textbooks used on the other. The approach is that of a teacher in secondary education. The author starts by giving a brief outline of the general situation of religious education in the Netherlands. Then he deals with the significance of religious learning for the personal development of young people and asks how the subject should be taught. If it is to contribute to social cohesion and civic education it will have to aim at the development of a personal identity. These aims imply that both teachers and textbooks should meet certain standards with regard to didactics and professionalism. The author argues that due to recent developments, such as the so-called ‘new learning’, religious education and world view education can potentially fulfil a pivotal role for all ongoing learning processes in the schools.

The German discussion about religious education focuses mainly on the question which discipline, apart from pedagogy, is most relevant to religious education: theology or the Study of Religion (Religionswissenschaft). In this article, however, it is suggested that this controversy ignores a more fundamental question: why and how can we explore religion with children in a scholarly way? The author argues that both theology and the Study of Religion can be regarded as committed to the educational project of ‘Science for children and young people’. The difference lies in their respective underlying values. Secular educational theory needs Study of Religion, which is not value-free nor represents secular preaching. Firstly the competition between the two approaches in the German educational system is dealt with. Then the reasons for exploring religion scientifically are considered and how this should be done. Next, the popularisation of the Study of Religion as part of the educational project ‘Science for children and young people’ is outlined, and finally a proposal is made to include the Study of Religion in educational theory.

In this article, Tim Jensen, himself a former teacher of Religion in the Danish Grammar School (1981-1995), outlines the history of Religion, a non-confessional obligatory subject in the Danish Grammar School, as well as of the history of its now very close relations to the academic study of religions. Following the historical outline, Jensen draws a picture of the current aims and contents of Religion and of the related university study programmes. Finally, he briefly discusses other formal and less formal ‘intersections’.

Despite the fact that there is no religious education in public secondary schools in France, there is a twenty-year-old public debate on the lack of religious knowledge among pupils and the need to provide them with more information to help them understand their cultural heritage and the multireligious societies they live in. What is the context of laïcité at school? What are the issues in religious education? How are religions taught? What is the place of religious studies at university and is it useful in teacher training? What are the practical difficulties of such teaching?