Living Together with the Other - Education and Religion in a European Context

Ulrich Becker

"Living together with the Other" - Education and Religion in a European Context

Coordinating Group for Religious Education in Europe (CoGREE)-Conference,

Berlin 5 – 8 October 2005

Statement from the Rapporteur

My task as the rapporteur for this conference is twofold. Firstly I have been asked to reflect the program of this conference, its cohesion, its flow and its results, including the perspectives for the future work of CoGREE and its associations, organisations and networks; and secondly I have been invited to bring to the fore from my point of view some new tasks and challenges for the increasing collaboration of the various associations, organisations and networks under the roof of CoGREE and for CoGREE itself. This final reflection could be radical, in the original meaning of this word, so Peter Schreiner in his invitation letter. So I will try to be radical. I do this in three parts:

1. I would like to start with a general observation which you may interpret as a kind of compliment for the responsible organisers and for all the participants of this conference: Obviously the coordinating group, called CoGREE, in the beginning brought into action to develop ways of increasing collaboration between the various associations, organisations and networks dealing with a range of issues concerning education and religion in Europe, did with this conference after Vienna 2002 a tremendous step forward: In Berlin 2005 CoGREE has really become a forum for the necessary discussions about the contribution of education and religious education to the future of Europe and even an instrument to enter into the necessary dialogue with the various churches, denominations and ecumenical bodies and with the corresponding political persons and bodies of the European institutions. The fact that the commissioner Jan Figel accepted CoGREE's invitation underlines once again: "CoGREE is the most important attempt of developing a unitary voice for Religious Education in Europe." (F.Schweitzer)

I make this statement as somebody who as a responsible person for the educational activities of the World Council of Churches in Geneva in the seventies and eighties suffered from the fact that he had in view of common Christian education and religious education activities in Europe to deal with various associations and organisations which of course did their important and deserving work, but mostly not coordinated, and which were hardly aware of the necessity to take notice of the European institutions and their activities with their increasing consequences in matters of education, including religious education. Also the responsible ecumenical body, the Conference of European Churches (CEC) located with its headquarters in Geneva, was during this period no partner which could be addressed in the field of education, not to mention to take over some responsibility. This was to some extend understandable for a period where Europe was divided up in two parts, in East and West, with different political systems, where the churches, which formed the Conference of European churches, were trying to make the iron curtain permeable and where it was clear that the European community in Western Europe had no responsibility for matters of education of its own. Education remained then and education remains also today a responsibility of the individual member state. Jan Figel repeated it again and again, almost too often. But, of course, this is stated in the political mandate of the EU as it is described in the treaties between the participating European nation states and in the new European constitution which so far has not been adopted by all the 25 members of the EU.

But today it is obvious that Europe in the sense of the EU in spite of this constitutional bindings or limitations has important consequences for education, including religious education in theory as well as in praxis. If the necessity and the urgency of such a representation of education including religious education on a European level had to be proved then this conference has done it in a very convincing way. When for economy and labour and subsequently for many people the national boundaries become less and less important then the theory and the praxis of education and religious education cannot any longer evade this dynamic. This is a lesson we all, from where we might come and which organisation we represent, we all including our churches have to learn. It seems so that also the Conference of European Churches has started slowly such a learning process: At least its Church and Society Commission has in 2003 approved a work program in which education and interreligious dialogue is included as areas of concern. But as far as I can see the main responsibility to react effectively to the challenges coming from the European political institutions in the field of education is not with this commission in Brussels. It is rather with CoGREE and the one or the other association or organisation under its roof. The pretended key-theme education, in proclamations of our governments and in resolutions of our synods always mentioned as a high priority, in reality does not play an important role, neither for the European political institutions nor for the European churches and the ecumenical bodies.

What has do be done and what could be done to improve this situation and to strengthen the work of CoGREE? Here some proposals which were partly already mentioned during our discussions: CoGREE must have not only a secretary but also a secretariat, a standing committee, a budget and, most important, an agenda which sets the priorities for its future activities. And CoGREE must open its door for Roman Catholic and Orthodox friends – and in the longer run even all of Christianity cannot be the limit. There is a need for a single voice for religious education in Europe ( Friedrich Schweitzer).

2. In order to underline and to stress the urgency of the task for reflecting the theory and praxis of education and religious education in an European context let me draw your attention to some passages from the declaration by the European Ministers of Education on "Intercultural education: managing diversity, strengthening democracy" in the new European context. This declaration of representatives of 48 European member states was adopted on the occasion of the 21st session of the Standing Conference in Athensin November 2003. I quote in extracts some of the main points:

"…2.Observing the diversity of our societies in terms of ethnicity, culture, languages, religions and education systems;" and

" 3. Having noted the social conflicts and disagreements that may result from the coexistence of different value systems;…"

We "10. Call on the Council of Europe:

to attach greater importance to education in general…and to tailor its education programme and working methods in order to implement the following strategies and give fresh impetus to these activities by developing a coherent and integrated action plan.

In this connection it (the Council of Europe) should

- launch conceptual research on intercultural education…

-help to build understanding of European dimension of education in the context of globalisation, by introducing respect for human rights and diversity, foundation for managing diversity, openness to other cultures, inter-religious dialogue and 'Euro-Arab-dialogue';

-step up efforts in the area of content of learning methods and teaching aids…

-develop analytical instruments and identify and disseminate examples of good practice…

-develop programmes aimed at communication and mutual understanding…

-encourage the member states to introduce the intercultural dimension in their educational policies…

-encourage research focussing on social learning and cooperative learning in order to take into account the 'learning to live together' and intercultural aspects in all teaching activities;

-support initiatives and experiences with democratic governance in schools…

-identify models of good practice in the area of democratic governance…

-strengthen intercultural education and management of diversity within its programme of in-service-training…

-encourage member states to acknowledge that managing diversity is not a problem in schools alone, but concerns the whole of society, particularly with regard to policies implemented in social, family and migration fields."

And finally: "Call on the Council of Europe to organise a European Year of Citizenship through education ( 2005 ), which will make it possible to capitalise on and implement the achievements of the Council of Europe in the field of education for democracy:…"

So far the most important parts from this startling catalogue of tasks for 'learning to live together' or 'learning to live with the other' which the representatives of 48 European member states imposed on the Council of Europe. It is perhaps not astonishing that religion plays almost none and that religious education plays no role at all in this programmatic declaration. The reason: "A false understanding of the debates of secularisation and laicite together with a specific interpretation of religious freedom has led in some places to solutions that seek to exclude the religious communities." (the statement for the CoGREE conference). All the more it was necessary that this CoGREE-conference with an agenda covering almost all the issues mentioned in this declaration took place and made it clear: Regardless of the wide variety of conditions prevailing in different European countries it appears important to take notice of the increasing influential factor of religion and religiosity and its ambivalent potential on the one side for peaceful coexistence and respect of human dignity of others and on the other side for social conflict and tension.

In our negotiations with the European authorities it is necessary that we as Christians take this ambivalent potential seriously. This means on the one side to admit the failures of our religious communities in the past and our problems with all kind of fundamentalism at present in our churches. On the other side it is obvious for everybody that religious values can act as a pillar for civility. But this demands our ongoing dialogue with all that can help us in preventing conflict and supporting peaceful coexistence in our more and more multireligious societies. Intercultural and interreligious education is a priority.

Recent researches maintain that there is a positive correlation between religious education and political conduct. ( A. Hasenclever, Geteilte Werte- gemeinsamer Friede? Überlegungen zu zivilisierenden Kraft von Religion und Glaubensgemeinschaften, in: H.Küng/D.Senghaas (Hg.): Friedenspolitik. Ethische Grundlagen internationaler Beziehungen, München 2003, 288-318). And a recently published study (from March 2005) by the European Monitoring Centre on Racism and Xenophobia shows empirical support for this. (Majorities' Attitudes Towards Minorities: Key Findings from the Eurobarometer and the European Social Survey, March 2005).

In this context it is certainly interesting for us to know that some universities and scientific institutions have launched a very interesting, extensive research-project on 'Religion in Education. A contribution to dialogue or a factor of conflict in transforming societies in European Countries." (REDCo) The objectives of this comparative research-project are described as follows.

"The project's main aim is to establish and compare the potentials and limitations of religion in the educational fields of selected European countries and regions. Approaches and constellations that can contribute to making religion in education a factor promoting dialogue in the context of European development will be addressed.

Our project aims to analyse conceptual and practical approaches to mutual understanding in the field of religious education….We plan to conversely look into how, in the context of religious education in schools and universities, theoretical and practical approaches that further openness towards others and mutual respect across religious and cultural differences can be strengthened. …A European perspective needs to be established through comparative study…."

The list of the participating countries and scientific institutions is long and reflects the plurality of religion and education in European regions: The University of Hamburg and of Münster for Germany, the University of Warwick ( for England/Wales), the Vrije Universiteit Amsterdam ( for Holland ), the Ecole Pratique des Hautes Etudes/Sorbonne ( for France ), the University of Stavanger ( for Norway ), the University of Tartu ( for Estonia ), the Russian Christian Academy for Humanities ( for Russia ) and the Universidad de Granada (for Spain). Results from this extensive research-project, which is – as far as I know – financed by EU-funds, will certainly help to answer some of those question which we left open in our discussions this week, as e.g. religious education and citizenship and religious education and identity formation.

To sum up: What is the future agenda for CoGREE ?

a)with regard to the EU:

-to develop adequate levels of participation between CoGREE and the EU-authorities in the field of culture and education,

-to continue the discussions with the EU-commission on the religious dimension of the EU integration and of the role of religious education for the future of Europe,

-to accept the invitation of the commissioner to take actively part in the year 'Citizens for Europe', 2007, and the year of 'Intercultural dialogue' 2008

b)with regard to the member organisations:

-to work on standards to define the minimum requirements for the future of religious education in Europe( flexible enough in order to apply to the different traditions and models in different European countries ) (F. Schweitzer )

-to serve as a forum of exchange for ideas, projects, news and policy-decisions within the member-organisations

c)with regard to the Conference of European Churches (CEC)

-to continue the negotiations with CEC and its Commission on Church and Society so that education and religious education is not longer excluded from its activities.

3. The Council of Europe was asked to organise a European Year of Citizenship through education (2005). Almost at the same time the United Nations proclaimed the International Decade on Education for Sustainable Development for the period 2005-2014. Even if we are not able to respond to all this International Years and Decades the question remains: How far do we link our efforts for learning 'to live together with the other' in a future Europe with a learning for a future oriented world? To be committed to Europe's future, must it not mean at the same time to be committed to the future of our world ?

The new and startling study "Fair Future. Limited Resources and Global Justice" ( München 2005 ) of the Wuppertaler Institute, a German institute for climate, environment and energy, deals in its chapter 7 with the European mission in shaping the globalisation process. It reads there: "In view of the recent happy history of the continent Europe has the task together with other countries, particularly with developing countries, to stand up for justice, cooperation and well-being . Europe has a cosmopolitical appointment – or it has none." (p. 12)

What does this mean for our endeavours in education and religious education ? In our discussions with the EU-authorities we underline again and again that education and religious education impart civic responsibility. But such responsibility cannot end at the borders of Europe. It must also include the responsibility for the values and perspectives of an interdependent world community. To say it in terms of a recent study called "Towards sustainable development – learning for a future-oriented world" ( published by the Association of German Non-Governmental Development Organisations =VENRO ): As globalisation turns the world community into a global risk society education religious education must prepare our generation to think and to act in this context. It is a kind of global religious education which stresses social justice throughout the world and which is directed toward an understanding of the interaction between the local context and the global processes. It fosters competencies toward the development of a sustainable life as well as democratic participation in the development of a future oriented Europe.

Do not understand this as an additional task which has to be done in addition to all what is already necessary to do but as the global dimension of our work which has to be integrated into a comprehensive educational process - as we have discussed it during these days.

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