The development and dissemination of Council of Europe policy on education about religions and non-religious convictions

This article, written from an insider perspective, and in a personal capacity (the author has been involved with the Council of Europe’s work on religion and education since its inception in 2002), gives an account of the developing interest in the study of religions (and latterly non-religious convictions) in publicly funded schools by the Council of Europe, one of several international institutions to have focused on the place of religions and beliefs in public education in recent years. Particular attention is given to the 2008 Recommendation from the Committee of Ministers (the Foreign Ministers of the 47 member states of the Council of Europe) on teaching about religions and non-religious convictions in schools, and to current work on its dissemination. In 2011, the Council of Europe and the European Wergeland Centre set up a joint committee to produce a document (Policy and Practice for Teaching about Religions and Non-Religious Worldviews in Intercultural Education) to assist policymakers, schools and teacher trainers in implementing the Recommendation, adapted to different contexts across Europe. The present author has written the text on behalf of the joint committee. Signposts was published by Council of Europe Publishing in September 2014 (Jackson, R. 2014. Signposts: Policy and practice for teaching about religions and non-religious worldviews in intercultural education. Strasbourg: Council of Europe Publishing.). The article details the Council of Europe’s approach, includes an explanation of the process of consultation with various stakeholders, and summarises key issues to be addressed in the document. The general approach covered enables member states to increase competence of students to engage in the field of religions and beliefs, in ways that potentially contribute to various aspects of their personal and social development. It is hoped that the document will stimulate and contribute to constructive discussion, policymaking, teacher training, classroom practice and community links in different parts of Europe, and perhaps beyond.     

The Making of the Reliably Religious Boy

In Men, Religion, and Melancholia: James, Otto, Jung, and Erikson (D. Capps, 1997) and Men and Their Religion: Honor, Hope, and Humor (D. Capps, 2002), I argued that men are no less religious than women, but their religiousness is different from that of women because it has its psychological origins in the emotional separation between a boy and his mother around the ages of three to five. Employing Freud’s “Mourning and Melancholia” (S. Freud, 1917/1963) essay, I suggested that their religiousness is rooted in an ontological state of melancholy (which is different from the psychological state of depression). In Men and Their Religion I identified the religions of honor and of hope as the primary forms of male melancholic religion, and suggested that humor is a third form that may come to one’s assistance when one experiences the limitations of the other two religions. In this article, I focus on my own early adolescent years (age 11–14) and explain how one boy became reliably religious, that is, how he embraced or internalized the religions of honor and of hope. In the companion article, I will explain how these two religions were relativized—and thereby preserved—by the religion of humor.     

The Catholic Church and Croatia's Two Transitions1

Abstract

In this article we examine the religious situation in postsoviet Estonia. Traditionally a Christian country, Estonia today is strongly influenced by its Soviet past. Only one third of the population belongs to a particular religion, while nearly half the population say that religion plays no role in their lives. The state's attitude towards the various religions is remarkably positive and the legislation concerning religious organisations is very liberal. Most believers in Estonia belong to Lutheran and Orthodox churches. The biggest non-Christian religion is Estonian Native Religion, and there are also Buddhist, Jewish and Muslim communities. In the late 1990s several problems arose concerning legislation and religious studies at schools. Discussion of these topics found the Christian denominations on one side and non-Christian religions on the other. Although the question whether Religious Studies should be a compulsory subject in schools is still fervently disputed, this now happens in the secular media, while discussion has more or less ceased amongst the various religions. The dialogue between Christian and non-Christian religions is nearly non-existent and there seems to be no will to intensify interrelations. If problems emerge, the representatives of the various religions turn to the state rather than discuss them among themselves.     

Why Are Protestants More Prosocial Than Catholics? A Comparative Study Among Orthodox Dutch Believers

The present study sheds light on the contentious relation between religions and prosociality by comparing self-reported altruistic and prosocial behavior among a group of Catholic and Protestant believers. We found that denomination was strongly related to strength of religious beliefs, afterlife beliefs, free-will beliefs, and self-reported prosocial behavior. Denominational differences between Catholics and Protestants in self-reported prosociality were mediated by a stronger endorsement of religious beliefs and belief in predestination but were not related to motivational measures of self-esteem. We also found that the perceived prosociality (i.e., the extent to which others were perceived as being prosocial) was higher for one’s religious ingroup than one’s outgroup, and this effect was stronger for Catholics than Protestants. These novel findings provide an integrated perspective on how religious denominations shape prosocial attitudes and behavior.     

Catholic Theological Education in a Religiously Pluralistic Age

Abstract. This article describes the transformation of Catholic theological education over the last fifty years from a highly defensive posture vis‐à‐vis other religions toward dialogical engagement with members of other religions and all persons of good will. Until Vatican II, most Catholic theologians and officials distrusted exploration of other religions as leading to a dilution of Catholic identity. Vatican II condemned anti‐Semitism and called for dialogue among religions in pursuit of common values. Since the Council, there have been developments in interfaith education on three levels: religious studies, comparative theology, and inter‐religious practice.     

One Conception of Secularism for All? A Comparison of Conceptions of Laïcité among Nonbelievers,Catholics, and Muslims in France

In European countries, a large number of people feel that Islam is incompatible with secularism. France's legal principle of laïcité (a type of state “secularism”) has governed the relationship between religion and society since 1905. However, recent research suggests that there coexist two distinct lay conceptions of laïcité that differ most notably in their tolerance for the presence of religious symbols in public places, one inclusive, the other restrictive. This latter conception appears to target mainly Muslims. The present research examined the lay conceptions of laïcité held by Catholics, Muslims, and nonbelievers. Analyses of participants’ responses (N = 375) to a scale measuring lay beliefs about laïcité confirmed the existence of two distinct lay conceptions of laïcité that differed in the importance given to public expression of religious beliefs, religious neutrality of the state, and equal treatment of different religions. The results also showed that, independent of participants’ religiosity, the restrictive conception was more prevalent among nonbelievers, the two conceptions were equally prevalent among Catholics, and the inclusive conception was more prevalent among Muslims.     

Indonesian politics and a Muslim theology of religions: 1965–1990

In 1945 the Indonesian republic accepted the Pancasila‐ideology as the basis of the independent state. In this ideology the role of religion is clearly defined as one of the five pillars of society. This has caused a more positive perception among Muslims of the major religions of the world (especially Christianity, Hinduism and Buddhism). It has also started a series of interreligious encounters, aimed at national development and interreligious harmony. Local and new religions are excluded from this positive appreciation. A small Muslim minority has also expressed its fear of the Pancasila as the new and dominating pseudo‐religion of the country.     

The roman catholic church and interreligious dialogue: Implications for Christian‐Muslim relations

At the Second Vatican Council, 1965, the Roman Catholic Church, in the declaration Nostra Aetate, opened a new and more positive relationship with Islam and other world religions. In 1984 the Vatican issued a second document, on mission and dialogue, which strongly encouraged interreligious dialogue and set out in detail the breadth of activities involved. Since then there has been in some Catholic circles a growing fear that the emphasis on dialogue has led to an abandoning of the. Church's missionary obligation to proclaim the full Christian Gospel to non‐Christians and to invite them to Christian faith. At the end of 1990 the present Pope issued the encyclical letter Redemptoris Missio, ’on the permanent validity of the Church's missionary mandate’. This was followed five months later by another Vatican document on Dialogue and Proclamation. This paper examines these four documents in the light of the wider debate taking place among Christians on the relationship of Christianity to men and women of other faiths. It concentrates on the specific case of Christian‐Muslim relations and concludes that there is even more need for Christians and Muslims to be religiously sensitive and open; to know and esteem each other's values, and to cooperate for the social, moral and religious well‐being of the whole human family.     

A Whisper Toward Peace: A Theoretical Analysis of the Council for a Parliament of the World Religions

The Council for a Parliament of the World Religions has been meeting since 1993 to foster a global religious ethic toward world peace, based on the premise that major world religions share this ethic in common. Roland Robertson's multidimensional model of globalization is utilized to analyze the Parliament's foundational Declaration, and explore why the Parliament's message is not receiving wider attention. Excerpts from anti-Parliament sources are included. Based on this analysis, the Parliament appears to have a limited conception of globalization, and so offers but a partial knowledge claim on how religion can resolve global problems. Seen in this light, it is not surprising that some oppose the Parliament's agenda, feel alienated by it, or—given its limitations—are not aware of it.     

Communities of the Converted: Ukrainians and Global Evangelism

Russia and the other states that were created from the Soviet Union have developed, under the conditions of the re-emergence of religion in the public sphere, a set of patterned relations between the state and religious institutions that we may call the post-Soviet religious model. This paper identifies the primary characteristics of this model as it has been put into place in the region (excluding the Baltic states, Armenia, Georgia and Ukraine, which have substantially different situations from the other post-Soviet states) and explores reasons for the formation of a common post-Soviet religious model. The model has three characteristic features: formal and legal secularity; development of the category of ‘traditional’ religions; and the subordinated position of religious institutions in their (usually mutually beneficial) relation with a state, accompanied by a ‘licence to preach’. The model is not fully developed: it is in statu nascendi, and it may develop further in several directions. In this context, the article points to some variations among CIS countries in the application of the model.     

RELIGIONIS CAUSA

The claim is widespread that the preservation, or reintroduction, of Western traditions of holy war in the post‐Reformation period was due mostly to Protestantism, especially in its Calvinist variety. This paper makes a case for examining the thought of a much broader selection of minor intellectuals on just and holy war than is usually done, and to do so in other national contexts than exclusively the English Puritan one. To test the apparently widespread view that, historically, Calvinism has had a particular proclivity for holy war, the article treats theological justifications of war in seventeenth‐ and eighteenth‐century Dutch moral theology. Showing that a full‐blown concept of “holy war” was largely absent from Dutch theological thought, it falsifies the assumption that historical Calvinism (or Protestantism in general) is inherently belligerent. The paper demonstrates that justifications of violence religionis causa and ideological motives for war have always been contingent, not on religions, but on the historical contexts in which those religions operate.     

Religion and society in present‐day Albania

Albania is the only European country with a majority Muslim population (with the arguable exception of Bosnia). In this age of religious prejudice and in view of the terrible policies of ethnic cleansing in its neighbouring countries, Albania's religious climate has remained remarkably tolerant. The intermingling of religions is epitomized by Albania's national hero Skanderbeg who was born an Orthodox, lived as a Muslim, and died a Catholic. The most extreme demands were made on Albania's people of faith during a 23‐year period of state‐proclaimed atheism. A widespread revival of all religions after 1991 is generally thought to be in similar proportions to those at the start of the century. As we near its close, we can only hope that interaction between religious groups continues to remain peaceful and tolerant.     

Misattribution and social control in the children of god

This article argues that deviant religions use supposedly godly justifications for their punishment systems by establishing theologies in which members misattribute divine authority to leaders whom they relate to emotionally as to demanding parents. These misattributing theologies “sanctify” the harsh suffering that members often experience. Illustrations of the theoretical points come from texts published by the Children of God in its early period (the 1970s), supplemented by accounts given by two women who have left the group. Earlier versions of this paper were presented at academic conferences in Vancouver and Washington, D.C. Professor Kent's research was supported by a grant from the Social Sciences and Humanities Research Council of Canada.     

The Contemporary Study of Religion,Society and Politics in Russia: A Scholar’s Reflections1

Over the past decade, religious issues in France have come to the fore in the public debate. The 1905 law on the separation of church and state structures the concept of ‘laïcité’ as a configuration for the treatment of religions in France. This political and media debate has highlighted the representative institutions of mainstream religions in France, including the Orthodox Church. Obliged to take a position, both collectively with other religious actors and individually, Orthodoxy in France seems to be only marginally affected by this controversy. However, through press releases, memos, articles in the national press and online resources, the Orthodox Church has appropriated the issue of ‘laïcité à la française’. Behind these different messages lie the issues of the place of Orthodoxy in the French religious landscape and the (suspected) resistance of Orthodoxy against secularising forces in the minority context of the diaspora in Western Europe. Orthodoxy in France constitutes a key element of identity for the national Orthodox communities of the diaspora. Laïcité shapes and to a large extent justifies the anticanonical compromise of the ecclesiological treatment of the Orthodox communities in the diaspora, which are grouped by ethnicity. In this context, I assess how the legal and societal contexts of laïcité influence the main configurations of Orthodoxy in France, in terms of relations with the public authorities, relations with other religions and confessions, and the inter-Orthodox situation.     

Buddhist Impact on Chinese Culture

The Chinese traditional culture includes three systems of thought: Confucianism, Daoism and Buddhism. The first two are Chinese culture, and Buddhism is a foreign religion introduced from India. Although there had been conflicts among the three systems of thoughts, but integration is the mainstream in the development of Chinese cultural thought. Thus, Chinese culture has developed into a system by uniting the three religions into one with Confucianism at the centre supported by Daoism and Buddhism. For over 2,000 years, Buddhism has interacted with all levels of Chinese culture such as literature, philosophy, morality, arts, architecture and religions. As a result, Buddhism has successfully integrated into the traditional Chinese culture and has become one of the three pillars. In this paper, I will discuss the Buddhist impact on Chinese culture from the following four points: (1) philosophy and moral teaching; (2) religions and popular beliefs; (3) language and literature; and (4) art and architecture.     

The history of religions and francophone research in Europe: Main disciplinary trends in Switzerland,France, Belgium and Luxemburg

This article provides an overview (as of September, 2008) of the state of the field of l’histoire des religions in the four french-speaking countries of Europe. It discusses the pioneers, along with their followers and influence, the position of principle institutions regarding teaching in the field, and the general orientations of each university, along with distinct emphases that reflect recent socio-political and cultural developments. This detailed panorama brings to light the relative weakness of french-speaking research in the field of l’histoire générale des religions. It calls attention to tensions between the former high status of this academic area, more than half of a century ago, and the disrepute into which its comparativist project has fallen over the last decades. It asks how French secularism ‐ and the growing secularization of western societies more generally ‐ may have influenced perceptions of the discipline, its orientations, and its position in today's academic market academic market. It also considers the impact of declining comprehension of religious phenomena among younger generations and correlated concerns with popularisation.     

The Study of Religions in the Third Reich: A Report on Work in Progress

Translator's Note. Possible connections between the study of religions and European fascism, if not indeed Nazism, have sparked considerable discussion and debate in the English-speaking world. Consider the celebrated cases of Mircea Eliade and Georges Dumézil.By contrast, the work of German scholars of religion during the NS period has been relatively little studied. Still, there have been exceptions. Burkhard Gladigow of Tübingen has published ‘Naturwissenschaftliche Modellvorstellungen in der Religionswissenschaft in der Zeit zwischen den Weltkriegen’.¹Recently, the study of religions during the Third Reich has become the subject of an ongoing seminar at Philipps-Universität Marburg. To date, one student has declared his intentions to write a thesis on the topic. Rainer Flasche, who convenes the seminar, has also worked on the topic extensively. The following essay is a preliminary indication of his results.Flasche, born in Hannover in 1942, studied theology, philosophy, German, and the history of religions in Marburg. He has taught history of religions there since 1971, making his habilitation in 1975. His best known work isDie Religionswissenschaft Joachim Wachs(Berlin: de Gruyter, 1978).Readers may wish especially to note what emerges as the central principle of Nazi religio-historical hermeneutics: that only those who belong to a race (gender? class?) can understand it. Thus, only Germans can understand Germanic religion. The essay may also shed some light on the study of religions in Germany after the war. A reviewer of a recent book by Isaiah Berlin has noted how Berlin's lasting confidence in the liberal tradition perhaps derives from the usefulness of that tradition in Eastern Europe, where Berlin spent his formative years. In post-war Germany, the study of religions has emphasized a positivism that remains close to the sources and shuns explicit theorizing, an emphasis in which Flasche clearly concurs. The usefulness of this strategy should not be overlooked. It allowed German scholars of the NS period, but also later under communist rule in the Democratic Republic and to some extent within the confines of state-run theology programs in the Federal Republic, to work independently of and even oppose a sanctioned ideology. The strategy was not to champion competing theories but to oppose ideological claims with ‘facts’. This stance contrasts sharply with the theoretical richness that characterized German thought about religions before 1933, but—once burned, twice cautious.A note on terminology. The development of the nation-state took markedly different courses in the German and English speaking worlds. As a result, the wordVolkand the adjectivevölkischhave no entirely satisfactory English equivalents. The connotations of ‘nation’ are too limited, because the GermanVolkwas an ideal that transcended not only the principalities that dominated German political life from 1648 to 1866 but also the remnants of German glory that remained after World War I and even the extensive empire administered by Prussia from 1866 to 1918. Therefore, I have translatedVolkas ‘people’. But English ‘popular’ has quite a different sense fromVölkisch, so forvölkischI have used the adjective ‘national’ instead. Readers should keep in mind the direct verbal link between the two in the original.     

Islam and diversity of religions∗

In our day when religions live in a shared context, the Muslim cannot but relate positively to the diversity of religions. It is urgent to recognize that Islam, as the other great religions, has a historical and a metahistorical aspect, a surface and a depth dimension, and furthermore, that what a religion is in its beginning, legitimately develops in response to different historical contexts. Diversity, allowed by Providence, has to be recognized not only in relation to other religions but also within the household of one's own tradition of faith and practice. The threat of one tradition against the other has been eclipsed by the threat emanating from an anti‐religious consciousness and from ideologies which purport to disown religious values.     

Growth in Criticism?

Reports of global ecumenical conversations are regularly published by the World Council of Churches in a collection of volumes titled Growth in Agreement. The assumption is that the dialogues are not just repeating the same arguments they made half a century ago, but that relations between member churches have grown qualitatively as a result of this process. This paper asks whether Orthodox critique of Roman Catholic ecclesiology reflects signs of growth or continues “traditional” stereotypical thinking about other churches and religions. The paper first examines Orthodox reactions to Lumen Gentium during and immediately after the Second Vatican Council, then compares them with Orthodox reactions to the council’s 50th anniversary. The paper concludes by asking whether Pope Francis’ endeavour to reform the Catholic Church in the direction of greater synodality is partly the result of the expectations of our sister churches’ representatives over the past 50 years.     

“Ethics wars”: Reflections on the Antagonism between Bioethicists and Social Science Observers of Biomedicine1

Social scientists often lament the fact that philosophically trained ethicists pay limited attention to the insights they generate. This paper presents an overview of tendencies in sociological and anthropological studies of morality, ethics and bioethics, and suggests that a lack in philosophical interest might be related to a tendency among social scientists to employ either a deficit model (social science perspectives accommodate the sense of context that philosophical ethics lacks), a replacement model (social scientists have finally found the “right way” of doing ethics), or a dismissal model (ethics should be abandoned all together as a misconstrued veil of power). Increased awareness of differences in styles of reasoning and objects of research interest might help to overcome the hostility, and an anthropological project is presented as an invitation to a dialogue informed by awareness of such differences.This paper was first presented at the 4S/EASST Conference in Paris, August 25–28,2004 in a panel co-convened with Richard Tutton, who came up with ‘‘Ethics Wars’’ as the appropriate title for the state of affairs we wanted to discuss. Bryn William-Jones contributed to the panel and provided detailed and very useful comments to the paper. The project on which the article reports was financially supported by the Swedish Ethics in Healthcare Programme (Grant 2000/56) and the Danish Social Science Research Council (Grant 24-03-0219).