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ISREV 2004 - PLENARY PAPER ABSTRACTS

Monday 26th July: John Hull - Can one educate out of religious fanaticism?
Respondent Wilna Meijer, Chair Leslie Francis                     Long Abstract

Tuesday 27th July: Anne Wimberly - On behalf of a sustainable future: the imperative role of religious education in the fight against environmental terrorism
Respondent Elizabeth Arweck, Chair Elizabet Haakedal        Long Abstract

Thursday 29th July: Eunice Karanja Kamaara - Developing Anti-violence Ethos in Africa: the Role of Christianity
Respondent Hans-Georg Zeibertz, Chair Sherry Blumberg      Long Abstract

Friday 30th July: Jack Priestley - The Peace That Passes All Secular Understanding: a historical and theological enquiry into teaching on violence within the context of religious education
Respondent Andrew Wright, Chair Alma Lanser                     Long Abstract

Monday 26th July: John Hull - Can one educate out of religious fanaticism?

Religious fanaticism, which may under certain conditions lead to violence, is a complex of psychological, sociological and other factors. Attempts to prevent the appearance of fanaticism or to help religious people to emerge from fanaticism tend to be ineffective. A principal reason for this lies in the perception that nothing outside religion itself can sit in judgment over it. Thus the believer will not allow the social sciences to critique faith, and even reason itself is no match for the immediacy of the divine authority. In other words, the nature of unqualified commitment and the absolute character of the religious truth protect the believer from educational intervention, which may be regarded as coming from secular, humanist, or even godless sources.

The techniques of Religious Studies and the methods of multi-religious education are no exception. Only theology itself can speak to this situation, for theology deals with the nature of faith from the inside. Nothing can judge faith but faith itself. Only faith can relativise faith. Most major religions possess internal criteria for self-transcendence. If the religious believer can realise the implications of continual self-relativisation, absolute allegiance is itself relativised. A faith which is relativised is less likely to become fanatical while at the same time unqualified loyalty to faith is preserved.

Illustrations will be developed mostly from Christian faith and from Islam to show the nature of the self-transcending principles within the structure of those religions. Only God can surpass God and therefore loyalty to God must always limit fanaticism.
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Tuesday 27th July: Anne Wimberly - On behalf of a sustainable future: the imperative role of religious education in the fight against environmental terrorism

The paper asserts that the ecology of which humans are part is being increasingly subjected to terrorism at our own hands and, in turn, we foment environmental terrorism on ourselves. Terrorism is as subtle as pollution and as horrific as the decimation of the bounties of creation on which the future of our existence as a people and all life depends.

The paper addresses the fervent need for passionate and lasting action to halt environmental terrorism and to bring about the restoration of creation on behalf of a sustainable future. Proposed responses to the crisis of environmental terrorism include the embrace of religious environmentalism through focus on the ethics of responsible choice as means of overcoming a tragic anthropology and tragic theology; giving attention to meanings of partnership with and stewardship of God's created order; and engaging in a three-part religious education action plan to reverse environmental terrorism and restore creation by promoting ecological health and well-being, including consciousness-raising approaches, educating and facilitating practices, and sustaining and advocacy practices.
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Thursday 29th July: Eunice Karanja Kamaara - Developing Anti-violence Ethos in Africa: the Role of Christianity

Africa is in crisis. Violence resulting from socio-political, economic, and religious issues characterise the continent: domestic violence, civil wars, ethnic conflicts, religious wars, among others, threatening human life. Most of the countries of the continent like the Democratic Republic of Congo (DRC), Liberia, Sudan, Somalia, and Rwanda have active conflicts while other countries have latent conflicts that threaten to turn active any time. Efforts by governmental and non-governmental agents like United Nations agencies have applied various strategies to control the violence without much success. Scores of Africans continue to lose their lives and hundreds rendered homeless every day.

Deriving from a concern over this phenomenon, this writer proposes the development of anti-violence ethos. The basic assumption held is that if the fundamental values of African peoples change, an effective and sustainable strategy against violence may be adopted. For theological, moral, and utilitarian reasons, it is possible to convince people that violence is against their self-interests as individuals and as groups.

Without underscoring the role of other religions in Africa, this paper focuses on Christianity. Drawing illustrations from the Kenyan case where various religions engaged in civic education against violence for peaceful political transition in 2002 with tremendous success, the effectiveness of religion will be presented. Further, the role of religion in the development of anti-violence ethos all over the world, and more specifically in Africa will be analysed.
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Friday 30th July: Jack Priestley - The Peace That Passes All Secular Understanding: a historical and theological enquiry into teaching on violence within the context of religious education

Any discussion of conflict to a mixed audience must, of necessity, attempt to take a detached form if it is not of itself to raise antagonisms. In this case, apart from the briefest of introductory references to the current international situation, I shall deliberately use historical, theological and social theory methodologies and references rather than current issues.

After a brief illustrative introduction (see verbatim below) I shall suggest, with examples, that Religion and Peace are conceptually linked. I shall then attempt to show that, with the possible exception of what Ferguson calls "tribal religions", which are, "merely the spiritual dimension of what is" the major religions always operate at two distinct levels. These are variously described in terms of "prophet and priest", "establishment and nonconformist", confessing and national" etc. Peace, consequently becomes the sought after reconciliation of all genuine religious striving.

The study or educational process is itself an essential component. To study religion is to study what makes for the resolution of conflict. Violence often comes about from a state of mind which is fixed and no longer open to further education. In terms of practicalities I shall go on to raise the historical issues of the "Just War" and "Non-Violent Action" concluding that religious education has to choose whether to be akin to the pursuit of conflict or the pursuit of its resolution and that it itself is subject to the very forces it may seek to analyse.
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