Abstract
With the terms ‘Protestant’, ‘Religious Education’ (RE) and ‘globalization’ in its title, this book provides the results of an international research project carried out by three Protestant professors of RE from three different parts of the world: Hyun-Sook Kim from Yonsei University (Korea), Richard R Osmer from Princeton Theological Seminary (USA) and Friedrich Schweitzer from the University of Tübingen (Germany). However, although Asia, Europe and North America are thus represented, voices and perspectives from Africa and South America are missing.
As the ‘Introduction’ (pp. 7–10) points out, the book is meant as a critical response to the widespread opinion that the primary goal of education should be to enable young people to compete in global markets: ‘[W]e, as authors, are not convinced that competition is sufficient as a basis for education. Economic and technological demands are important, but there also is a need for personal and social orientations that go beyond them … This is why we are considering the future of Protestant religious education’ (p. 7). Before Part III looks to this future, both the past and present are studied in Parts I and II, respectively.
The authors define the adjective ‘Protestant’ quite narrowly: The ‘decline of Protestantism’ in the USA is explained, among other factors, with reference to the increasing number of Latino Christians who ‘belong to “Evangelical” churches’ (p. 64). However, Evangelical churches are part and parcel of the Protestant tradition. With regard to the learning environments of Protestant RE, the authors focus on family, church and school.
Before considering reading the book, one should be aware of a statement that the authors make toward its end: ‘This is not a book that aims for an action plan. It does not culminate in a series of distinct tasks that could simply be put down on a list in order to be taken up and fulfilled within a few weeks’ time’ (p. 163).
Part I (pp. 11–48) summarizes the historical developments of Protestant RE in Germany (e.g. Martin Luther’s catechism; confirmation classes), the USA (e.g. common schools; separation of church and state) and South Korea (e.g. Horace Allen; Sunday Schools of Presbyterian and Methodist churches). According to the authors, the Protestant heritage in education consists of the conviction of the equal value of each individual person: ‘From Luther’s point of view, all boys—and girls!—should go to school!’ (p. 40).
Part II (pp. 49–118) studies the ‘Situation and Challenges for Protestantism in the Three Countries’. Common challenges include the decreasing importance of the family, the digital revolution, the global economy, secularization, and religious pluralization and individualization. The authors are convinced that ‘there is a need for Protestant education and for the possible effects it can have on people both inside and outside of the church’ (p. 115).
Part III (pp. 119–164) offers ‘Proposals for the Future of Protestant Education’. Central to the authors’ line of reasoning is the Biblical teaching of the human’s likeness of God (Gen 1:26–27) that is considered a typical Protestant emphasis (pp. 113, 131). From this, the authors conclude that ‘education must be in line with human dignity. It cannot, therefore, be limited to what is needed by the economy or what promises “better jobs” and “higher salaries”’ (p. 126). Further, the authors propose that Protestant RE should facilitate these four capabilities: ‘1) constructing basic knowledge for Christian faith, 2) developing socio-economic awareness, 3) cultivating intercultural sensibility, and 4) promoting theological and global responsibility’ (p. 137). As becomes obvious, all these proposals remain rather vague. Also, it seems to me that they just as much apply to Catholic RE.
In terms of the book’s accuracy, it is not correct that RE in German schools is ‘teaching about religion but not introducing young people to the Christian faith, let alone church membership’ (p. 14; contrary to the German Constitution), or that RE takes place in ‘denominational groups … open for all students who are interested’ (p. 152).
In spite of the mentioned weaknesses, the book is a thought-provoking contribution of three scholars from three different corners of the earth. Their reflections on the past, present and future of Protestant RE might be helpful to all those involved in this important task, no matter in what location and learning environment that might be.