Comprehensive Religious Studies in Public Education

Educating for a Religiously Literate Society

Bibliographic Data

ID8923926
AuthorsSuzanne Rosenblith (Clemson University, corresponding author), Bea Bailey (Clemson University)
Year2007
Volume42
Issue2
Pages93-111
Publication date2007-09-19
Peer ReviewedYes
Open AccessNo
TypeARTICLE
VenueEducational Studies (JOURNAL)
Journal identifiersISSN: 0013-1946 • E-ISSN: 1532-6993
PublisherTaylor & Francis (PUBLISHER • GB)
DOI10.1080/00131940701513151
OpenAlexW2040997174
LanguageEN
Citations received5
References cited13

This article aims to enlarge the conversation about religion and public education by inviting readers to think about the benefits to be gained in society by providing a comprehensive religious studies curriculum in our public schools. In such a program, students will develop knowledge and understanding about various religious traditions, forge greater respect for the religious (and nonreligious) other, and think through existential concerns that have interested human beings for thousands of years. While recognizing that such a program is deeply contentious, we nevertheless reason that students, as participants in a democracy as well as members of a global community, must have the skills, tools, and knowledge to function in a religiously diverse world. Notes Notes 1. We recognize that a proposal to provide students with opportunities to critically examine religion is deeply controversial and could very well be met with strong objections from parents and citizens at-large, nevertheless, because of the primacy we place on cultivating liberal educational ideals, specifically, individual autonomy, we maintain that students must be afforded these sorts of opportunities. 2. It should be noted that we realize that any of these areas could be addressed in other subjects and classes and so someone critical or skeptical of a program in religious studies might say a full program is not necessary. This view is understandable, but we nevertheless disagree and suggest that in order to do justice to the multilayered and complex issues that emerge from these three areas requires systematic study in much the same way that the traditional disciplines require systematic study. To the extent that the range of interdisciplinary courses needed to enable future religious studies teachers to be competent can be met within a religious studies department, we would support housing this degree there. However, we also suggest that it is critical that students have a broad based liberal arts education rather than more focused training in theology, biblical studies, or divinity. Certification as a religious studies teacher might then be viewed as a separate track within religious studies departments. 3. It should be noted that Fish's (2005) argument for taking religion seriously is primarily directed at post-secondary schooling. However, his argument is still relevant to discussions of secondary public education. 4. It is worthwhile to reinforce the point that, in the name of respect, all aspects of religion – the positive and the less positive are fair game for examination. 5. Not only is it important that students engage in existential matters from religious perspectives, but for those students who hold strict religious beliefs, it is important that they be afforded opportunities to explore existential matters from non-religious perspectives as well. 6. While teachers should be knowledgeable about a variety of religious and non-religious perspectives on ultimate questions, teachers are not spiritual counselors and thus are not expected to fill this role. This is something that lies outside the purview of the public school and something we ought to guard against. 7. When Nash (2005) That is, we take Nash to be referring to the major monotheistic and nonmonotheistic religious traditions. 8. Educating toward religious pluralism is not without its own problems. Depending upon which version of religious pluralism one abides by will reflect the degree of contention. For a fuller treatment of religious pluralism see Hick, John. 1989. An Interpretation of Religion. New Have: Yale University Press. For a critique of Hick's account, see Yandell, Keith. 1993. The Epistemology of Religious Experience. Cambridge: Cambridge University Press. 9. We don't mean to imply that the study of religion is akin to the study of race. For most, religion is a choice, while one's race is not. We only mean to say that combating religious intolerance and ignorance, like combating racism cannot be achieved without genuine dialogue that includes the open and honest and sometimes uncomfortable exchange of ideas. 10. Australia, New Zealand and Canada offer religious studies programs that include both required and elective courses. Students in the U.K. can opt out of non-statutory courses. Their Religious Education courses are not statutory courses

Autonomy · Conversation · Curriculum · Democracy · Economic Justice · Epistemology · Existentialism · Pedagogy · Political science · Public relations · Religious education · Skepticism · Sociology · Education and Islamic Studies · Law · Religion, Spirituality, and Psychology · Religious Education and Schools

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