This book presents a crisis of religion and belief literacy to which education at every level is challenged to respond. As understanding different religions, beliefs and influences becomes increasingly important, it fills a gap for a resource in bringing together the debates around religious literacy, from theoretical approaches to teaching and policy. This timely publication provides a clear pathway for engaging well with religion and belief diversity in public and shared settings.

Although we often assume religion is in decline in the West, it continues to have an important yet contested role in individual lives and in society at large. And after half a century in which religion and belief were barely talked about in the public sphere, we face a pressing lack of religious literacy. Many are now ill-equipped to engage with religion and belief when they encounter them in their daily lives--in relationships, law, media, professions, business, and politics, among other venues. This valuable book is the first to bring together theory and policy with analysis and expertise to explore what religious literacy is, why it is needed, and what might be done about it. Its contributors make the case for a public realm that is well-equipped to engage with the plurality and pervasiveness of religion and belief, whatever an individual participant's own stance. It will be of great importance to academics, policy makers, and practitioners interested in the manifold implications of the continued presence of religion and belief in the public sphere.

This book explores the interrelation of literacy and religion as practiced by Western Christians in, first, historical contexts and, second, in one contemporary church setting. Using both a case study and a Foucauldian theoretical framework, the book provides a sustained analysis of the reciprocal discursive construction of literacy, religiosity and identity in one Seventh-day Adventist Church community of Northern Australia. Critical linguistic and discourse analytic theory is used to disclose processes of theological (church), familial (home) and educational (school) normalisation of community members into regulated ways of hearing and speaking, reading and writing, being and believing. Detailed analyses of spoken and written texts taken from institutional and local community settings show how textual religion is an exemplary technology of the self, a politics constituted by canonical texts, interpretive norms, textual practices, ritualised events and sociopolitical protocols that, ultimately, are turned in upon the self. The purpose of these analyses is to show how, across denominational difference in belief (tradition) and practice, particular versions of self and society are constructed through economies of truth from text that constrain what can and cannot be articulated and enacted by believers.

In Overcoming Religious Illiteracy, Harvard professor and Phillips Academy teacher Diane L. Moore argues that though the United States is one of the most religiously diverse nations in the world, the vast majority of citizens are woefully ignorant about religion itself and the basic tenets of the world's major religious traditions. The consequences of this religious illiteracy are profound and include fueling the culture wars, curtailing historical understanding and promoting religious and racial bigotry. In this volume, Moore combines theory with practice to articulate how to incorporate the study of religion into the schools in ways that will invigorate classrooms and enhance democratic discourse in the public sphere.

Work in philosophy of religion is still strongly marked by an excessive focus on Christianity and, to a lesser extent, Judaism -- almost to the exclusion of other religious traditions. Moreover, in many cases it has been confined to a narrow set of intellectual problems, without embedding these in their larger social, historical, and practical contexts. Why Philosophy Matters for the Study of Religion--and Vice Versa addresses this situation through a series of interventions intended to work against the gap that exists between much scholarship in philosophy of religion and important recent developments that speak to religious studies as a whole. This volume takes up what, in recent years, has often been seen as a fundamental reason for excluding religious ethics and philosophy of religion from religious studies: their explicit normativity. Against this presupposition, Thomas A. Lewis argues that normativity is pervasive--not unique to ethics and philosophy of religion--and therefore not a reason to exclude them from religious studies. Lewis bridges more philosophical and historical subfields by arguing for the importance of history to the philosophy of religion. He considers the future of religious ethics, explaining that the field as a whole should learn from the methodological developments associated with recent work in comparative religious ethics and "comparative religious ethics" should no longer be conceived as a distinct subfield. The concluding chapter engages broader, post-9/11 arguments about the importance of studying religion arguing, that prominent contemporary notions of "religious literacy" actually hinder our ability to grasp religion's significance and impact in the world today.

This book presents a crisis of religion and belief literacy to which education at every level is challenged to respond. As understanding different religions, beliefs and influences becomes increasingly important, it fills a gap for a resource in bringing together the debates around religious literacy, from theoretical approaches to teaching and policy. This timely publication provides a clear pathway for engaging well with religion and belief diversity in public and shared settings.

Reading Philosophy of Religion combines a diverse selection of classical and contemporary texts in philosophy of religion with insightful commentaries. Offers a unique presentation through a combination of text and interactive commentary Provides a mix of classic and contemporary texts, including some not anthologized elsewhere Includes writings from thinkers such as Aquinas, Boethius, Hume, Plantinga and Putnam Divided into sections which examine religious language, the existence of God, reason, argument and belief, divine properties, and religious pluralism