The Intersection of Faith, Spirituality and Interreligious Engagement in Catholic Schools: Teachers' Perspectives from Ireland and South Korea
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| Title: | The Intersection of Faith, Spirituality and Interreligious Engagement in Catholic Schools: Teachers' Perspectives from Ireland and South Korea |
|---|---|
| Language: | English |
| Authors: | Jinmin Cho, Manuela Heinz (ORCID |
| Source: | British Journal of Religious Education. 2026 48(2):296-308. |
| Availability: | Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals |
| Peer Reviewed: | Y |
| Page Count: | 13 |
| Publication Date: | 2026 |
| Document Type: | Journal Articles Reports - Research |
| Education Level: | Elementary Education |
| Descriptors: | Foreign Countries, Comparative Education, Religious Education, Religious Factors, Intergroup Relations, Catholic Schools, Elementary School Teachers, Teacher Attitudes, Beliefs, Teaching Methods, World Views, Catholic Educators, Diversity |
| Geographic Terms: | Ireland, South Africa |
| DOI: | 10.1080/01416200.2025.2489054 |
| ISSN: | 0141-6200 1740-7931 |
| Abstract: | This article presents a comparative analysis of teachers' perspectives on their faith, spiritual convictions, and approaches to religious education in Catholic primary schools in Ireland and South Korea. The study shows that teachers' religious beliefs significantly influence how they perceive spirituality, teach religion, and approach interreligious engagement. Some teachers prioritise transmitting faith, while others, even without belief in God, express a sense of the sacred connected to spiritual awareness. They seek to appreciate the sacred in every moment and nurture children's innate spirituality, fostering a connection to the meaning of life. The research highlights the role of teachers' beliefs in shaping their pedagogical approaches to interreligious education beyond the boundaries of a singular Catholic tradition. It particularly underlines their understanding of the broader context of spirituality, whether rooted in religious beliefs or not, and how it relates to the intersection between secular and faith worldviews. While Korean teachers often emphasise Catholic identity more prominently, both, Irish and Korean teachers integrate interreligious learning and align their teaching with broader spiritual values that enrich the diverse educational landscape. This paper contributes valuable insights into the complex interplay of religious beliefs, spirituality, and engagement in interreligious contexts. |
| Abstractor: | As Provided |
| Entry Date: | 2026 |
| Accession Number: | EJ1502708 |
| Database: | ERIC |
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| FullText | Links: – Type: pdflink Url: https://content.ebscohost.com/cds/retrieve?content=AQICAHj0k_4E0hTGH8RJwT4gCJyBsGNe_WN95AvKlDbXJGqwxwEtoxTsy_3LB8_WFqvgc1SLAAAA4zCB4AYJKoZIhvcNAQcGoIHSMIHPAgEAMIHJBgkqhkiG9w0BBwEwHgYJYIZIAWUDBAEuMBEEDACamQzYkG7m8UiyeQIBEICBmz3e-eMlAQOp6F86VS8r4CYPFfwtLFF3Uaa9AoL4-49bsgSspXYLPtsWIK9KmGGPne-bIMcAK9dEqMIR3409sy_90vc5QKm978ZMUoXtlz4CgPrCL_tfFSFDFZiFGOmltg2JF6sv4ssok16hw_-fDgF-nbOwIUPe5m-Pfkqy-jb8tQsVOpvPxOSKodeTEL3J6gBeQYRxML8b5cLQ Text: Availability: 1 Value: <anid>AN0192560349;ga401mar.26;2026Mar30.05:53;v2.2.500</anid> <title id="AN0192560349-1">The intersection of faith, spirituality and interreligious engagement in Catholic schools: teachers' perspectives from Ireland and South Korea </title> <p>This article presents a comparative analysis of teachers' perspectives on their faith, spiritual convictions, and approaches to religious education in Catholic primary schools in Ireland and South Korea. The study shows that teachers' religious beliefs significantly influence how they perceive spirituality, teach religion, and approach interreligious engagement. Some teachers prioritise transmitting faith, while others, even without belief in God, express a sense of the sacred connected to spiritual awareness. They seek to appreciate the sacred in every moment and nurture children's innate spirituality, fostering a connection to the meaning of life. The research highlights the role of teachers' beliefs in shaping their pedagogical approaches to interreligious education beyond the boundaries of a singular Catholic tradition. It particularly underlines their understanding of the broader context of spirituality, whether rooted in religious beliefs or not, and how it relates to the intersection between secular and faith worldviews. While Korean teachers often emphasise Catholic identity more prominently, both, Irish and Korean teachers integrate interreligious learning and align their teaching with broader spiritual values that enrich the diverse educational landscape. This paper contributes valuable insights into the complex interplay of religious beliefs, spirituality, and engagement in interreligious contexts.</p> <p>Keywords: teachers' faith; Catholic school ethos; religious diversity; comparative study</p> <hd id="AN0192560349-2">Introduction</hd> <p>This article presents a comparative analysis of teachers' faith and understandings of spirituality and their approaches to religious education in Catholic primary schools in Ireland and South Korea (referred to as Korea hereafter). Extending previous research that recognises the impact of teachers' religious backgrounds on their commitment to the Catholic faith tradition in both Ireland and Korea (see Cho, Heinz, and Choi [<reflink idref="bib4" id="ref1">4</reflink>]), this study employs a more expansive comparative framework to examine the factors shaping teachers' dedication and approaches to promoting inclusive school environments and interreligious dialogue in primary schools under Catholic denominational patronage.</p> <p>Comparing Ireland and Korea offers valuable insights due to their contrasting religious and educational landscapes. In Ireland, Catholicism is closely woven into the fabric of national identity; despite societal changes and a growing demand for diverse educational models, the majority of Irish primary schools are still under Catholic patronage (Darmody, Tyrrell, and Song [<reflink idref="bib6" id="ref2">6</reflink>]; Faas, Darmody, and Sokolowska [<reflink idref="bib11" id="ref3">11</reflink>]). Conversely, Korea presents a varied religious tapestry, where Catholicism is one of many beliefs and only a small number of schools embrace a Catholic ethos (Yang and Choi [<reflink idref="bib39" id="ref4">39</reflink>]). However, while the religious identities of teachers teaching in Catholic schools in Ireland are diverse and not exclusively Catholic (McGrady [<reflink idref="bib25" id="ref5">25</reflink>]), Korean religious education teachers teaching in Catholic schools are predominantly comprised of religious professionals such as priests and nuns (Yang and Choi [<reflink idref="bib39" id="ref6">39</reflink>]). This contrast establishes an intriguing premise for this study, which aims to reveal how teachers' religious backgrounds and personal beliefs as well as different education policy contexts can shape their perspectives on and educational practices in religious education.</p> <p>In both, Ireland and Korea, the growing cultural and religious diversity among student populations poses challenges for Catholic schools and teachers, as they need to find ways to balance the teaching of religion with the provision of inclusive and welcoming learning environments for students from various cultural and religious backgrounds (Cho, Heinz, and Choi [<reflink idref="bib4" id="ref7">4</reflink>]; Faas, Darmody, and Sokolowska [<reflink idref="bib11" id="ref8">11</reflink>]; Lee [<reflink idref="bib22" id="ref9">22</reflink>]). This paper explores teachers' perceptions of and experiences with cultural and religious diversity and highlights complexities and pedagogical challenges of teaching in Catholic schools across both contexts, enriching discussions on religious education, religious plurality, and the adaptation of Catholic schools to diverse student demographics.</p> <p>The following research questions guided the study: (<reflink idref="bib1" id="ref10">1</reflink>) How do teachers describe their own faith and understanding of spirituality? (<reflink idref="bib2" id="ref11">2</reflink>) To what extent, and in what ways, do teachers feel that their religious identity shapes their approach to teaching religion and spirituality in Catholic schools in Ireland and Korea? (<reflink idref="bib3" id="ref12">3</reflink>) What are the perspectives of teachers regarding the importance of interreligious dialogue, and how willing or reluctant are they to engage with religions different from their own?</p> <p>This qualitative study provides new insights into the perspectives and practices developed by teachers as they navigate multiple tensions between personal faith, school religious ethos and equity and inclusion policies and goals in Ireland and Korea. The in-depth exploration of teachers' experiences resulted in the emergence of rich data describing the influence of understandings of spirituality and the role it plays in shaping teachers' approaches to interreligious education, which integrate both secular and sacred elements. It uncovers and discusses how teachers' religious and spiritual beliefs are linked to their support for ecumenism, shedding light on the dynamics of religious and non-religious values and their involvement in fostering inclusive dialogue and a sense of mutual respect.</p> <hd id="AN0192560349-3">Context and literature review</hd> <p></p> <hd id="AN0192560349-4">Promoting interreligious understanding and diversity in religious education</hd> <p>There is a clear sense that the study of religion, of religious identity and of religious diversity is situated within the civic educational sphere as well as the discourse of religious education. While the importance of passing on Catholic values is acknowledged in Catholic schools, it is crucial to ensure that teachers' personal, religious or non-religious commitments do not create bias in their teaching about different religions and philosophies, as outlined in the Toledo Guidelines (ODIHR/OCSE [<reflink idref="bib30" id="ref13">30</reflink>]). This stance emphasises both, the necessity of teaching inter-religious understanding and the role of religions in the educational system. It is implied that those who teach religion in the public space, regardless of their perspective, must be aware of the 'basic attitudes towards or commitment to human rights in general and freedom of religion or belief in particular', rather than focusing solely on religious affiliation or conviction (ODIHR/OSCE [<reflink idref="bib30" id="ref14">30</reflink>], 59). This viewpoint is echoed by McGrady ([<reflink idref="bib26" id="ref15">26</reflink>]), who situates an argument for the teaching of religion within the context of the Toledo Guidelines and suggests that all forms of 'faith seeking understanding' should be grounded in a profound respect for human rights and diversity (McGrady [<reflink idref="bib24" id="ref16">24</reflink>], 273).</p> <p>Keast ([<reflink idref="bib19" id="ref17">19</reflink>]), editor of <emph>Religious Diversity and Intercultural Education</emph>, holds the view that valuing diversity and difference, and dialoguing with others must have a substantial basis of knowledge and understanding. However, Keast ([<reflink idref="bib19" id="ref18">19</reflink>], 62) points out that 'learning about religion is insufficient in itself to produce the kind of respectful attitudes that community and social cohesion requires in a multi-faith society'. It is for this reason that he developed the concepts of 'distancing' and 'simulation' techniques, focusing particularly on questions of diversity and dialogue. Distancing techniques include the use of third parties, imaginary figures, artefacts, and other forms of 'indirect' teaching and learning. It enables children to engage in issues of intercultural and inter-religious dialogue in a safe way, without undue embarrassment or distress. Simulations represent complex situations where learning is achieved through the resolution of dilemmas or imaginative use of other constructions to identify and discuss issues (Keast [<reflink idref="bib19" id="ref19">19</reflink>], 66). These pedagogical tools reflect Catholic approaches to interreligious dialogue. The Second Vatican Council's Nostra Aetate ([<reflink idref="bib34" id="ref20">34</reflink>]) stresses that the Church 'rejects nothing that is true and holy' in other religions (§2), while Dialogue and Proclamation ([<reflink idref="bib31" id="ref21">31</reflink>]) outlines four types of dialogue: life, action, theological exchange, and religious experience. Catholic educators like Groome ([<reflink idref="bib14" id="ref22">14</reflink>]) and Lane ([<reflink idref="bib21" id="ref23">21</reflink>]) have shown how these principles can shape classroom practice by upholding faith identity while fostering genuine interreligious encounters. This tradition bridges the gap between faith formation and interreligious learning, grounding dialogue in shared human dignity and the common search for spiritual truth (Nostra Aetate §1).</p> <p>Ipgrave ([<reflink idref="bib17" id="ref24">17</reflink>]) suggests that children need to reflect upon their own views and develop religious language to communicate with their peers who are of a different faith or worldview in the pursuit of deep empathic understanding of 'the other'. This is reflected in Lane's advocacy for interreligious education to adopt an inclusive approach to other religions. However, he addresses one of the hardest lessons gleaned from the practice of interreligious education; 'there is no neutral point of departure, detached place, or value-free language, from which to engage in dialogue with other religions' (Lane [<reflink idref="bib20" id="ref25">20</reflink>], 31). In his more recent work <emph>Stepping Stones to Other Religions</emph> (Lane [<reflink idref="bib21" id="ref26">21</reflink>]), Lane develops this further by elaborating on a 'theology of dialogue as conversation' to recognise the foundations of genuine dialogue that is rooted in a theological perspective.</p> <p>Genuine dialogue does not require participants to abandon deeply held religious convictions; rather it is the existence of deeply held commitments that motivates dialogue. As Stephen Duffy points out so accurately, we do not come to the dialogue with empty heads or vacant hearts but rather with clear commitments.</p> <p>(Lane [<reflink idref="bib21" id="ref27">21</reflink>], 123)</p> <hd id="AN0192560349-5">The dynamic relationship between religion and spirituality: religious spirituality and non-re...</hd> <p>Historically the term 'spirituality' has had strong religious connotations. Rossiter ([<reflink idref="bib32" id="ref28">32</reflink>]) notes that in Western culture, the origins of spirituality are anchored in the Christian religious practice, such as prayers, devotions, rituals, and traditions of the religion. Spirituality was so connected with the religious context that both Murchu ([<reflink idref="bib29" id="ref29">29</reflink>]) and Tacey ([<reflink idref="bib37" id="ref30">37</reflink>]) argue that religion has claimed 'ownership of spirituality'. Adherents of religious spirituality have also articulated the significance of 'absolute unitary being' in uncovering the divine presence within the depths of the soul and in others as well (Merton [<reflink idref="bib28" id="ref31">28</reflink>]; Griffiths [<reflink idref="bib13" id="ref32">13</reflink>]). For St. John of the Cross, in <emph>Stanzas Between the Soul and the Bridegroom</emph> (<emph>The Whole Canticle</emph>), the soul is the ultimate state of union with God. This form of religious spirituality is regarded by Fisher ([<reflink idref="bib12" id="ref33">12</reflink>]) and Eaude ([<reflink idref="bib9" id="ref34">9</reflink>]) as being concerned with an experience of finding God and the development of a relationship with God within a faith tradition.</p> <p>While spirituality has often been understood as closely related to religion, a broader understanding of secular spirituality is embraced by many who seek their spirituality outside of formal systems of beliefs. Erricker ([<reflink idref="bib10" id="ref35">10</reflink>]) and Scott ([<reflink idref="bib33" id="ref36">33</reflink>]) assert that it is incorrect to view spirituality as 'the exclusive property' of any one particular faith and to draw a rigid distinction between spirituality and religion as separate entities. Meehan also argues that one cannot dismiss their spirituality solely on the religious or theological grounds, because people 'search for meaning and purpose in universal human experience rather than religious experience per se' (Meehan [<reflink idref="bib27" id="ref37">27</reflink>], 292). Hay and Nye's work ([<reflink idref="bib16" id="ref38">16</reflink>]) suggests that humans have a predisposition for spirituality, claiming that every child possesses spiritual potential, irrespective of the child's cultural context. They attempt to define the ineffable nature of spirituality, which is innate in the human being. From this perspective, spirituality, considered logically prior to religion and potentially inherent in all human beings for survival in their natural environment, is closely interwoven with the recognition of relationships, a sense of belonging, and connectedness (Lipscomb and Gersch [<reflink idref="bib23" id="ref39">23</reflink>]; Hay and Nye [<reflink idref="bib16" id="ref40">16</reflink>]). It serves as an integral element of the human development because it reflects our deepest values and existential questions of life (Dillen [<reflink idref="bib7" id="ref41">7</reflink>]).</p> <p>With an emphasis on fostering spirituality through education, Groome ([<reflink idref="bib14" id="ref42">14</reflink>]) proposes that every educator in Catholic ethos schools bears the responsibility of guiding learners to live into 'the mystery and depth of life', thereby becoming 'fully alive' to the glory of God. Regardless of particular religious traditions, the universal aspect of spirituality invites educators to construct their 'humanizing approach to education' around the conviction that every person has a similar openness in spirituality and may respond in multiple ways, and this can transform their pedagogies (Groome [<reflink idref="bib14" id="ref43">14</reflink>]). Therefore, Groome ([<reflink idref="bib14" id="ref44">14</reflink>], 341–343) highlights that there is much to learn from the diversity of the spiritual path with the aim of developing tolerance and openness towards an inclusive spirituality. He offers guidelines for teachers to approach spiritual education that cares for the soul, encouraging them to: (a) invite learners to express their interiority; (b) engage learners to reverence the ordinary, to notice the mystery; (c) invite learners to probe and weigh their personal sentiments; (d) consider care of souls in choosing what to teach; and (e) be involved in spiritual discernment and decision making (Groome [<reflink idref="bib14" id="ref45">14</reflink>], 351–354). In his approach, Groome ([<reflink idref="bib14" id="ref46">14</reflink>]) highlights the connection between education and spiritual formation, asserting that schools of a denominational ethos should provide a comprehensive education that integrates spiritual nurture throughout the curriculum.</p> <hd id="AN0192560349-6">The impact of teachers' faith and spiritual beliefs on teaching religion</hd> <p>Research on teachers' faith backgrounds indicates that their individual religious orientations, whether supportive, opposed, or neutral towards religion, can influence their teaching strategies (Cho and Kwan [<reflink idref="bib5" id="ref47">5</reflink>]). Research conducted by Cho, Heinz, and Choi ([<reflink idref="bib4" id="ref48">4</reflink>]), for example, highlights that teachers with strong faith often perceive the role of teaching RE as the transmission of faith, leading to a profound dedication to the religious and spiritual development of their students. Teachers' spiritual beliefs have also been found to impact their pedagogical approaches, shaping their interactions with students, their view on knowledge, and the selection of teaching materials or resources they employ (Hartwick [<reflink idref="bib15" id="ref49">15</reflink>]). Teachers are directly or indirectly driven by their religious and/or spiritual convictions, inspiring them to consciously adopt various educational thoughts, practices and specific behaviours (Hartwick [<reflink idref="bib15" id="ref50">15</reflink>]; Cho and Kwan [<reflink idref="bib5" id="ref51">5</reflink>]).</p> <p>Meanwhile, with an increasing number of students representing diverse religious backgrounds and more secular landscapes surrounding schools, teachers are questioning whether guiding students into faith should remain the primary objective of religious education (Dineen and Lundie [<reflink idref="bib8" id="ref52">8</reflink>]; McGrady [<reflink idref="bib25" id="ref53">25</reflink>]). Studies exploring teachers' views of religion underscore the significance of teaching about various religious and spiritual viewpoints (Smyth and Darmody [<reflink idref="bib35" id="ref54">35</reflink>]; Jackson [<reflink idref="bib18" id="ref55">18</reflink>]) and their appreciation of non-religious approaches utilised in both the sciences of religion and the humanities which contribute to expanding horizons for addressing spirituality and religion (Cho, Heinz, and Choi [<reflink idref="bib4" id="ref56">4</reflink>]; McGrady [<reflink idref="bib25" id="ref57">25</reflink>]).</p> <hd id="AN0192560349-7">Methodology</hd> <p>This study has used Bråten's ([<reflink idref="bib2" id="ref58">2</reflink>]) model for comparative studies on religious education as the methodological framework for design and data analysis. Applying Bråten's three dimensions of analysis, the supranational (international), instructional, and experiential dimensions, allowed us to identify and explore a range of differences and similarities between teachers' perspectives and experiences of religious education in Ireland and Korea. To complement Bråten's structural model, we used Biesta, Priestley, and Robinson's ([<reflink idref="bib1" id="ref59">1</reflink>]) teacher agency framework, which explores how educators navigate religious education through two key dimensions: (<reflink idref="bib1" id="ref60">1</reflink>) practical-evaluative (daily classroom decisions) and (<reflink idref="bib2" id="ref61">2</reflink>) projective (long-term goals for interreligious learning). In our study, we explore the supranational context within which religious education in Catholic schools is taking place. We are particularly interested in how supranational influences, especially the diversification of student bodies and inclusive education policies, impact schools' and teachers' approaches to religious education. Focusing on the sub-national (instructional) dimension, we explore and compare teachers' perspectives regarding the objectives for religious education and their understandings and enactment of different, faith-formation or open, pedagogies. In this dimension, the distinct differences between teachers' own religious backgrounds and the strength of their dedication to the Catholic faith, represent a significant contrast between the two national contexts. While the experiential level is typically grounded in the perspectives of children, in this paper, we shift the focus to teachers' unique insights and personal experiences as facilitators of religious education in Catholic schools with diverse student populations. Our multi-dimensional design recognises that 'processes of relevance do not only come from within national contexts', and that 'national traditions are processes which are continuously changing' as they interact with supranational, national and subnational dynamics (Bråten [<reflink idref="bib2" id="ref62">2</reflink>], 50).</p> <p>Purposive sampling was employed to recruit 10 participants from each country, all of whom were teachers in Catholic primary schools catering to pupils from diverse religious backgrounds. Participants ranged primarily from their 30s to 40s in age. While we considered potential generational differences in responses, particularly given Ireland's rapid religious transformation in recent decades, no significant age-based patterns emerged. This was especially evident among Korean teachers, many of whom were priests or nuns likely sharing similar perspectives regardless of age. Semi-structured interviews were conducted in English with teachers in Ireland and in Korean with teachers in Korea. All interviews were recorded and subsequently transcribed, with translations from Korean to English reviewed by the bilingual researcher and one other bilingual academic with expertise in religious education in Korea. Pseudonyms are used to maintain participant confidentiality, and all ethical considerations are taken into account throughout the findings section. The software NVivo 12 was utilised for data coding, following Braun and Clarke's ([<reflink idref="bib3" id="ref63">3</reflink>]) six-step thematic analysis. A total of 1,150 codes were created across 90 categories, which were then incorporated into the explanation and exposition of the themes and concepts. Codes and themes that emerged during the first phase of analysis were contextually compared and integrated during phase two. Four integrated themes will be explored in this paper: (i) teachers' faith: strength, acceptance, and embracing diverse truths, (ii) teachers' holistic conceptualisation of spirituality: supporting all children's individual spiritual development, (iii) some teachers' exclusive truth claims: denial of authentic recognition of other religions, and (iv) anchoring interreligious pedagogy in real life: stories, objects and current issues.</p> <hd id="AN0192560349-8">Findings</hd> <p></p> <hd id="AN0192560349-9">Teachers' faith: strength, acceptance, and embracing diverse truths</hd> <p>Analysis of the data demonstrated that all of the Korean teachers and 7 of the 10 teachers from Ireland considered themselves 'religious'. This section outlines the relationship between teachers' faith and their openness to accepting diverse truths. Our data provided valuable insights into how Irish and Korean teachers perceive other religions and how their faiths influence their understanding of diversity. It appears that the presence of other belief systems is not regarded as a threat to be competed with but rather as a positive resource contributing to religious life and experiences. Michelle describes herself as a deeply spiritual person. However, she sees no tension between "being a strong Catholic" and appreciating other perspectives or world views.</p> <p>Do I believe in God? Wholeheartedly. Do I pray? Absolutely. So what I would say in answer to that is I am a deeply spiritual person. I feel like I am part of something much, much greater than myself ... That comes from being immersed in religion as a child. I had deeply religious parents and grandparents. So I feel like all of that has impacted me and up until very recently. I would have said yes, I am a religious person ... Being a strong Catholic is something that they would see that we must give others the freedom to be who they are and be respectful in the respectful way.</p> <p>(Michelle)</p> <p>This illustrates how teachers' personal faith shapes their approach to religious education (RQ2), showing how strong Catholic identity can coexist with inclusive attitudes towards other religions. She strives to express the attitudes associated with a strong faith in the Catholic religion, which are reflected in her appreciation of students' individual identities and beliefs. All of this is presented within the framework of her understanding of the 'unique nature of each child'. It helps her to foster an openness to the other and a positive encounter with the beliefs of others.</p> <p>Hojun also has a strong sense of his own religious identity and sees himself as very religious and spiritual. He acknowledges the presence of other religions as a resource to enable the children to establish a solid foundation for their beliefs. He, therefore, recognises the value of interreligious encounters in seeking a deeper understanding of one's own faith.</p> <p>By listening to other religions I suppose it gets them to question more and ask more and explore their own religion a bit deeper. With that they probably develop their own faith a bit more.</p> <p>(Hojun)</p> <p>He continues to suggest that the Catholic children should be sufficiently exposed to a broad range of religious beliefs to engage with the other.</p> <p>I suppose the Catholics in the class also need to be exposed to more interreligious contexts and a diversity of religious practices. So they are aware that there are many religions in the world. They are perfectly entitled and I'm open to them explaining it and I find it no harm.</p> <p>(Hojun)</p> <p>Seven Irish and five Korean teachers view interreligious education as a resource for learning how to embrace diversity, regardless of their particular faith and religious practice. For some teachers, the religiosity of a person is a private matter, and they comment on how they see the presence of other faiths. Nicola, who identifies as being very religious, articulates her desire to teach more about different views of truth across religions as she believes that a lack of knowledge about other religions and beliefs can leave pupils in a state of fear or uncertainty.</p> <p>I think that children should learn about other religions because it breaks down the barriers. Sometimes there's a bit of ignorance there and people don't understand another religion, which can result in fears, prejudices or uncertainties.</p> <p>(Nicola)</p> <hd id="AN0192560349-10">Teachers' holistic conceptualisation of spirituality: supporting all children's individual sp...</hd> <p>In conversations about religious education and student diversity, teachers spoke about their inclusive understanding of spirituality. Their explorations of spirituality as a dimension of religious education indicate that they support a broader conception of spirituality which is connected to individual's broader belief and value systems. Many teachers expressed their willingness to introduce non-faith based approaches to spirituality in their teaching and to present both secular and religious spirituality as equally valuable. Tom discusses spirituality separately from religion, giving it equal attention in the realm of spiritual development.</p> <p>That's the piece actually missing from developing Catholic ethos and spirituality in schools. Because you can have spirituality without picking a specific religion. For example, Educate Together schools where they're secular and they don't do religious instruction. I'd like to encourage students to ask questions about non-religious practices that are not tied to any specific religion. Because their conviction is just as important as ours. Yes, we might have different beliefs. It's important to celebrate various spiritual practices and to invite them to speak about secular or humanist spirituality.</p> <p>(Tom)</p> <p>Tom's view demonstrates how teachers conceptualise spirituality beyond formal religion (RQ1), adapting religious education to encompass both secular and religious perspectives. He stresses the importance of supporting the development of children's spiritual identity and the importance of allowing them to experience spiritual life in many ways. In the context of religiously diverse student populations, he promotes 'humanistic or secular' approaches for spiritual development and for the inclusion of more diverse expressions of spirituality, especially the voices of those who do not affiliate with a particular religion.</p> <p>In a similar way, Deirdre perceives spirituality as a more holistic concept which goes beyond religions as 'a context for the holistic development of the child'.</p> <p>I think it's important that they have a chance to develop the idea of relationships with others and the world around them, not only with God or within the Catholic context. I think it's important that the children are given some sort of an avenue to pray to, to connect with something outside of themselves. And that gives them a way to be the best version of themselves that they can be. Sometimes a spiritual view is more like a broad context. We should try and look more at the holistic development of the child exposed to spirituality, morality etc.</p> <p>(Deirdre)</p> <p>Byungmin also reflects on the interplay between religious and non-religious spirituality. He believes that there is some common ground in the spiritual aspects of children's lives regardless of whether that is from a religious or secular tradition.</p> <p>We might believe in one thing, they might believe in something very different. But our approach to spirituality and how we live it out might be very similar. It's not just the black and white Catholicism that was so ingrained in Catholic education.</p> <p>(Byungmin)</p> <p>In Byungmin's view, spirituality is innate in all human beings. He considers it his task to develop the children's spirituality and to support them in finding their 'true self'.</p> <p>Spirituality is naturally present in humans. So each child has spiritual ability. As children have that innate spirituality, you have to listen to it. I try to develop a true sense of self in them and to foster their own spirituality by asking ultimate questions and responding to spiritual questions. In this way, they can explore their spiritual identities. My religion and my approach to spirituality definitely influence my own teaching.</p> <p>(Byungmin)</p> <p>It is clear that Byungmin, despite being strongly committed to the Catholic faith, has a broad and inclusive vision of spirituality, one that it is not confined to specific religious traditions.</p> <p>Subin, another Korean teacher, argues that 'Catholicism doesn't facilitate religious or spiritual pluralism'. He also advocates for the need to make space for spiritual expression in non-religious manner.</p> <p>When explaining the first Commandment, 'I am the Lord of God, you shall not have false gods before me', which emphasizes exclusive devotion to the one true God, you can then introduce the idea to children that there are also other religions and various spiritual experiences out there, like mindfulness practices ... Encourage them to share their spiritual beliefs openly, whether they follow a monotheistic or polytheistic religion or even non-religious philosophies.</p> <p>(Subin)</p> <p>Interestingly, he explains that 'children do not have the language to express their spiritual experience' whether such experience is religious or secular. Therefore, he places emphasis on the teacher's role as facilitator of the spiritual expression of the pupils. He supports their spiritual formation and helps them to become aware of the spiritual dimension of their lives.</p> <p>I don't think they have the language to know how to express their own spirituality or their own faith. They don't really express it because they don't know. They don't have the language to express it ... I think the teachers themselves have to be vulnerable and open themselves and express their own spirituality before the children can do that.</p> <p>(Subin)</p> <p>Subin's focus on the development of spiritual literacy, self-knowledge and self-expression is closely connected to his efforts to create a supportive learning environment. He suggests that teachers, as good role models, should willingly share their own spiritual or religious experiences to create a safe space where children feel comfortable discussing their thoughts and ideas. Therefore, the environment is open enough that 'they aren't afraid to express themselves spiritually, and that they aren't afraid to pray and that it's acceptable to do that'. (Subin)</p> <hd id="AN0192560349-11">Some teachers' exclusive truth claims: denial of authentic recognition of other religions</hd> <p>Not all teachers affirm the necessity of embracing religious diversity, though the majority do. Some Korean teachers do not engage with other faiths or only do so in a limited way. Several teachers do not actively promote interreligious teaching, especially around certain practices of other religions and cultures. They attempt to observe their Christian way of life and develop the particularity of their identity. Sungje is a teacher who devotes greater attention to the Catholic practice and presents arguments about why children do not necessarily need to engage with a diversity of practices. He takes quite a strong oppositional stance towards the integration of diverse religious and/or spiritual practices.</p> <p>There's nothing missing from the Catholic faith. You just need to find it in the Catholic faith. If it's the meditation of other religions, then we could do to our God, meditation on a Catholic virtue. We can pray, we can have silent time, we can do all of those things. There's no need to bring in the atmosphere of Buddhism with it. For example, they're trying to create mindfulness and all of this in the school. Instead of doing mindfulness, have a picture of one of the decades of the rosary. They had a bell ringing and chanted a chant, which was a New Age mantra when I looked it up. There's no need to do that. Why not focus on the name of Jesus or focus on one of the Stations of the Cross or one of the decades of the rosary. Just focus on your breathing and your body, contemplating how God created you and the beauty of nature, not bringing in the mistruth of other religions.</p> <p>(Sungje)</p> <p>This reveals a tension in teachers' willingness to engage with other religions (RQ3), where Sungje prioritises Catholic doctrine over interreligious dialogue. In his view, Catholic religious teaching and practices should permeate school life. What is the most notable about this statement is the phrase 'not bringing in the mistruth of other religions'. It appears that his contrasting approach to faith allows for a sharp distinction between truth and mistruth. In describing any affiliation with a wide range of religious or spiritual practices outside of Christianity, such as meditation, New Age, and Buddhism, his narrative is infused with rejection of other religions.</p> <p>All of those are linked to the false gods. It opens the door to a lot of other things, and it blinds your ability to perceive what is true and what is not. This is what other people used to believe or still maybe wrongly believe.</p> <p>(Sungje)</p> <p>This emanates from his strong conviction about the importance of attaining the discernment of religious truth. He insists that students need to be encouraged to move towards perceiving the truth claims of Christian faith in order for their own religious identity to be maintained.</p> <p>Kisung believes that Christians are called to preserve their religious standing and respect the particularity of religious truth, explaining that 'our Trinity is the one true God'.</p> <p>This is what we believe, the one true Catholic faith. Our Trinity is the one true God and it's almost like we don't want to say that to people. If the children understand their faith more, the conversation could come to the truth which is the one true Catholic faith.</p> <p>(Kisung)</p> <p>His insights grounded in the principle of monotheism seem to prioritise the truth claims of his own faith over those of others. A sense of Catholic identity is expressed and appreciated in an exclusive form of truth claims. His view of religion is rooted in an understanding that there is only one religious truth. He believes that it is very important to deliver Catholicism in line with the school's beliefs to support children in living out their faith. He goes on to add, 'if you are a Catholic being sent to a Catholic school, if you signed up to a Catholic ethos, I would expect that they're taught Catholicism, I wouldn't expect that they're taught other theories that are incorrect'. He refers to faith traditions outside of Catholicism as incorrect theories. He fosters a distinctly Christian understanding in accordance with the monotheistic tradition, which seems to be unsupportive of interreligious engagement in some sense as articulated here.</p> <hd id="AN0192560349-12">Anchoring interreligious pedagogy in real life: stories, objects and current issues</hd> <p>A strong theme emerging from the analysis of teachers' descriptions of their pedagogical approaches to interreligious pedagogy related to their focus on real life experiences as an entry into and support of interreligious dialogue. In the context of more diverse student populations, the majority of teachers (<emph>N</emph> = 14) valued daily, real-life interreligious interactions. Some teachers expressed that they promote the sharing of stories about everyday encounters with other religions, whether occurring at school or in students' personal lives. Irish teacher Amy, for example, explained that daily conversations about religious experiences and interfaith interactions is rooted in an 'unconscious coexistence' where beliefs may not always be evident but still exist beneath the surface.</p> <p>The conversation just on Monday morning, how was your weekend with the group of girls and boys from the first class. And one of the little ones said, 'I went to Knock (place of Catholic pilgrimage in Ireland) at the weekend to visit nana', and one of the little boys asked, 'What's up in Knock?' I let her explain first what was in Knock, when she went, and what she did during the visit to Knock. She said 'Knock is a holy place', which I thought was just very simple language ... they were asking each other questions and they were listening to each other.</p> <p>(Amy)</p> <p>Amy's approach shows how interreligious learning can be facilitated (RQ3) through everyday interactions that foster understanding across faiths. She explains that the sharing of stories has particular educational value in classes with students from diverse backgrounds, as it provides unique opportunities to exchange experiences such as visiting each other's places of worship and engaging in festivals and holidays. She argues that storytelling is the 'most helpful and practical' way to foster religious tolerance.</p> <p>Korean teacher Jina is also interested in everyday encounters with other faiths and integrates interreligious learning into children's daily schooling experiences. Rather than seeking formal content from textbooks, she uses small, real-life stories as lesson material for practical application. She underscores the importance of casual, everyday conversations to nurture interreligious connections, stating, 'It wouldn't be a thing that I would make a huge deal out of. It'd be usually in the little chats I have with them every day'.</p> <p>We were gazing out the windows. It was raining and we were looking through encyclopedias. We came across an art section, where we found a piece of Buddhist art. She suddenly said, 'Oh, my mom has that in the kitchen'. It's an important moment to have a little girl and her connection to her Buddhist mom, and that opens the door to broader conversations about Buddhism. I bring the inter-religious dialogue between different religions every day and it's generally something very informal.</p> <p>(Jina)</p> <p>In addition, Jina finds it beneficial to engage with religions through a visual approach, specifically by exploring religious objects. She explains that the engagement with real-life objects facilitates more relatable and familiar interreligious conversations, as visual elements offer insights into the cultural dimensions of students' everyday lives.</p> <p>I ask children to bring in an object from the house that represents their religious or non-religious beliefs and get them to talk about that. Like secular or sacred arts, rosary beads, statues, prayer mats or accessories with religious symbols. It is easy for them to discuss their cultural and religious backgrounds with their peers using those objects. Because it's their real-life story. But it's generally quite informal.</p> <p>(Jina)</p> <p>Many teachers also emphasised the value of linking teachings to real-life contemporary issues which children are encountering outside school. They discussed how interreligious perspectives and dialogue can support explorations of issues like racial inequality, refugee rights, and abortion. Again advocating for anchoring interreligious dialogue in real life, they highlight the advantages of applying religious ideas in practice to support critical thinking and problem-solving within the interreligious context. For instance, Tom addresses the contentious issue of abolishing abortion by considering various religious perspectives to weigh the sanctity of life against individual decision-making. This not only facilitates an understanding of diverse religious positions but also fosters interfaith dialogue on complex ethical issues.</p> <p>How to approach to students? With just a Catholic position? Just an abortion should not be abolished and not explain the pros and cons sufficiently? I know that abortion is a sensitive issue with many perspectives. The Catholic church teaches that human life is sacred from the moment of conception. So abortion is considered sinful because it deliberately terminates a pregnancy that is a violation of this sacredness. But there can be allowances for abortion based on principles such as preserving life, individual health, and considering the specific circumstances. Children should know that people can hold different beliefs based on their personal, cultural, and religious backgrounds.</p> <p>(Tom)</p> <p>Both Irish and Korean teachers (<emph>N</emph> = 14) emphasise the necessity of an interreligious pedagogy that delves into real-life situations and, thereby, allows children to identify and better understand problems and contradictions, and negotiate their own responses. Seven teachers showed commitment to supporting an interreligious pedagogical approach that enables children to discuss controversial topics with consideration for diverse, and possibly opposing, perspectives that may arise from different religious viewpoints. Byungmin is particularly concerned with the manner in which critical dialogue is conducted.</p> <p>Topics like same-sex marriage, gender roles, capital punishment, or euthanasia and assisted suicide. What are the positions of the Catholic Church and other religious traditions on these matters? We use an approach to conflict resolution, we go through what happens. What are you thinking when it happens? How do you think the other person feels? And how can it be fixed? What would you do if you were in their shoes? It should be reflective discussions that explore the complexities and challenges related to the topic. So it's kind of it's not telling the children. It's not asking them why they did it.</p> <p>(Byungmin)</p> <p>This exemplifies how teachers navigate controversial topics in interreligious education (RQ3), balancing Catholic teachings with respectful exploration of diverse views. He is attentive to different viewpoints to better understand others' positions and feelings involved in the issue. While strongly identifying with the Catholic faith himself, he shows deep understanding of the complexities of ethical issues and respect for diverse viewpoints.</p> <hd id="AN0192560349-13">Discussion</hd> <p>This article explored the perspectives and experiences of teachers with regard to their own faith and spiritual convictions in Irish and Korean Catholic primary schools. It supports the view that teachers' faith holds educational significance, as it impacts the teaching of religion, the understanding of the nature of spirituality, and pedagogical approaches to interreligious engagement. The findings demonstrate that although not all teachers professed a faith in God, the vast majority of teachers in the sample considered themselves to be 'religious'. Religious affiliation and dedication were especially strong among the teachers from Korea who were nuns or priests, as is the case in the majority of Catholic schools in Korea. It appears that the strong faith of some teachers inclines them towards teaching religion with the goal of transmitting both the Catholic faith and its knowledge.</p> <p>Findings of this study revealed that many teachers integrate their religious and/or spiritual beliefs into their professional practice. Many teachers from both contexts and regardless of their own beliefs underlined the value of linking religious education, and in particular education about religious diversity, to real-life experiences and dilemmas which allow them to explore complex questions, similarities and contradictions inherent in diverse religious beliefs. This approach aligns with the principles of constructivist learning, which highlight that students actively build their own understanding of the world through experiences, interactions and reflection (Vygotsky [<reflink idref="bib38" id="ref64">38</reflink>]). They also highlight the use of religious objects within pedagogy to create a more tangible and immersive learning environment. Teachers achieve this by utilising various resources including religious figures and artefacts that embody characteristics of religious identity, as a form of 'indirect' teaching approach. The 'indirect' teaching method not only stimulates curiosity but also facilitates meaningful dialogue about aspects of different religions and the implicit messages embedded in religious objects. This pedagogical framework concurs with Keast's ([<reflink idref="bib19" id="ref65">19</reflink>]) concepts of 'simulation' and 'distancing' techniques. Simulations entail complex situations where learning arises from the resolution of dilemmas, while distancing techniques involve the use of third parties to facilitate children's participation in interreligious dialogue in a safe way. These pedagogical approaches gain further significance when considering research showing that pupils often develop more fluid religious and spiritual identities than their teachers (Strhan and Shillitoe [<reflink idref="bib36" id="ref66">36</reflink>]). This highlights the value of strategies like Keast's ([<reflink idref="bib19" id="ref67">19</reflink>]) distancing techniques and Ipgrave's ([<reflink idref="bib17" id="ref68">17</reflink>]) dialogic methods, which create space for students to explore and express their developing beliefs. Both approaches focus particularly on questions of diversity and dialogue, helping children navigate the complexities of interfaith interactions.</p> <p>Meanwhile, Irish and Korean teachers who assert truth claims in traditional manners, in line with Catholic teachings, do not always strictly adhere to Christian spirituality. Instead, many of these teachers, despite their religious orientation, tend to perceive spirituality in a wider context. It is clear from both data sets that they actively participate in ecumenical and interreligious engagement while raising awareness of children's innate spirituality and cultivating inclusive attitudes towards both religious and non-religious practices.</p> <p>Applying the supranational, instructional and experiential comparative lenses (Bråten [<reflink idref="bib2" id="ref69">2</reflink>]) to interpret the findings highlights the critical role of teacher agency. This analytical framework helps in understanding how teachers' beliefs influence their perceptions, judgements and decision-making, consequently motivating their actions. Biesta, Priestley, and Robinson ([<reflink idref="bib1" id="ref70">1</reflink>]) identify two dimensions: 1) practical – evaluative, which centres on the capacity to make practical judgements in response to emerging demands and dilemmas in the present moment; and 2) projective, which examines how future-orientated beliefs drive motivation and action. Our research suggests that both the practical-evaluative and projective dimensions are instrumental in understanding how teachers' personal religious faith influences their approach to teaching religion and spirituality, ultimately establishing a framework for interreligious education. In the practical-evaluative dimension, teachers with a strong religious affiliation prioritise safeguarding Catholic tradition and instruction, meticulously choosing the religious content to be taught. Their commitment extends to shaping the type of RE environment they aim to create, aligning with the aspirations outlined in the projective dimension. Moreover, this aspect draws attention to an inclusive approach to spirituality, where both the methods and content of interreligious dialogue are employed. This approach, in turn, actively contributes to forming a positive framework for religious diversity, playing a distinctive 'motivating' role in the achievement of agency. When it comes to interreligious engagement, our research contends that teachers with a strong religious faith are not always confined solely to adopting exclusive perspectives on other truth claims or adhering to conventional Christian spirituality, wherein spiritual life is derived only from a particular faith tradition. Although some strongly affiliated teachers may reject truths from different religions, the majority actively integrates their personal faith into their teaching practices and interreligious interactions with students. Furthermore, they shape their professional roles with greater nuance and inclusivity, interweaving both religious and non-religious values within the broader context of spirituality, characterised by a strong ecumenical and interreligious dimension. The projective dimension is reflected in their proactive efforts to create an inclusive educational environment and envision an interreligious perspective that goes beyond traditional boundaries.</p> <hd id="AN0192560349-14">Conclusion</hd> <p>This empirical study highlights the significant impact of teachers' belief systems on their teaching practices and the implementation of interreligious education in Catholic primary schools in Ireland and Korea. The paper indicates that there is an interesting difference in the level of dedication both groups show in nurturing the development of children's Catholic religious identity. This may not be surprising given that Korean religious education teachers are predominantly comprised of religious professionals such as priests and nuns in Catholic schools, whereas Irish teachers exhibit a diverse religious identity that is not exclusively Catholic. It lends support to some generalisations of findings about the higher levels of commitment and greater passion for the Catholic faith among Korean teachers when compared to Irish teachers. Such dedication even extends to scepticism concerning the pursuit of other truths for some Korean teachers, who label other faith traditions as 'incorrect theories' or 'mistruth', emphasising the discernment of religious truth in accordance with Christian doctrines. The use of terms like 'mistruth' implies more than a mere difference of opinion but regards other religious traditions as falsehoods. We argue that this stance has the potential to hinder interreligious learning by making open-minded engagement with diverse beliefs more challenging, possibly contributing to an atmosphere of intolerance.</p> <p>Although some teachers strongly and exclusively identify with the Catholic faith, 14 of 20 emphasise the importance of fostering interreligious learning, irrespective of the strength of their own beliefs. They prioritise not only the transmission of Catholic tradition but also demonstrate an openness or receptiveness to other traditions. In particular, their understanding of the broader context of spirituality, whether rooted in religious beliefs or not, significantly influences their approach to interreligious engagement. The paper, therefore, suggests that many teachers appreciate a holistic conceptualisation of spirituality which extends beyond the confines of any specific religious tradition. This is supported by findings revealing that many devoted teachers do not adhere exclusively to traditional religious spirituality. Instead, they often draw upon a more inclusive and diverse understanding of spirituality, closely linked to a holistic perspective that embraces various religious and cultural practices. The spiritual then appears to be less formal and institutionalised than the religious, as it finds its roots in personal beliefs and experiences. In this article, we argue that most Irish and Korean teachers integrate interreligious education into their instructional practices informed by their religious and spiritual perspectives. In examining how they approach encounters with other religious traditions, it becomes apparent that teachers draw on their spiritual convictions to adopt interreligious education and reflect on sacred and secular experiences. This study demonstrates that many teachers explore the intersections of secular elements with religious worldviews within the broad sense of spirituality, fostering discussions that transcend conventional boundaries and highlighting the interconnectedness between diverse belief systems.</p> <hd id="AN0192560349-15">Disclosure statement</hd> <p>No potential conflict of interest was reported by the author(s).</p> <ref id="AN0192560349-16"> <title> References </title> <blist> <bibl id="bib1" idref="ref10" type="bt">1</bibl> <bibtext> Biesta, G., M. Priestley, and S. Robinson. 2015. " The Role of Beliefs in Teacher Agency." Teachers &amp; Teaching 21 (6): 624 – 640.</bibtext> </blist> <blist> <bibl id="bib2" idref="ref11" type="bt">2</bibl> <bibtext> Bråten, O. M. H. 2015. " Three Dimensions and Four Levels: Towards a Methodology for Comparative Religious Education." 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The Vygotsky Reader.</bibtext> </blist> <blist> <bibtext> Yang, J., and J. Choi. 2023. " The Reality and Principles of Religious Education in Catholic Elementary Schools." The Journal of Human Studies 50 : 327 – 354. doi: 10.21738/JHS.2023.8.50.327.</bibtext> </blist> </ref> <aug> <p>By Jinmin Cho and Manuela Heinz</p> <p>Reported by Author; Author</p> <p></p> <p>Jinmin Cho is a Doctor of Education at the University of Galway and an author in the field of Catholic education. Her study centers on religious education in Ireland and South Korea, with a comparative approach. She specializes in spiritual and moral development, highlighting the role of religious education in fostering reflective faith, belonging, and ethical engagement in pluralism.</p> <p>Manuela Heinz is an Associate Professor and Head of Discipline of Education at the University of Galway. She has published widely on the topics of diversity, inclusion and teacher professional learning and is a member of the Editorial Board of the European Journal of Teacher Education.</p> </aug> <nolink nlid="nl1" bibid="bib11" firstref="ref3"></nolink> <nolink nlid="nl2" bibid="bib39" firstref="ref4"></nolink> <nolink nlid="nl3" bibid="bib25" firstref="ref5"></nolink> <nolink nlid="nl4" bibid="bib22" firstref="ref9"></nolink> <nolink nlid="nl5" bibid="bib30" firstref="ref13"></nolink> <nolink nlid="nl6" bibid="bib26" firstref="ref15"></nolink> <nolink nlid="nl7" bibid="bib24" firstref="ref16"></nolink> <nolink nlid="nl8" bibid="bib19" firstref="ref17"></nolink> <nolink nlid="nl9" bibid="bib34" firstref="ref20"></nolink> <nolink nlid="nl10" bibid="bib31" firstref="ref21"></nolink> <nolink nlid="nl11" bibid="bib14" firstref="ref22"></nolink> <nolink nlid="nl12" bibid="bib21" firstref="ref23"></nolink> <nolink nlid="nl13" bibid="bib17" firstref="ref24"></nolink> <nolink nlid="nl14" bibid="bib20" firstref="ref25"></nolink> <nolink nlid="nl15" bibid="bib32" firstref="ref28"></nolink> <nolink nlid="nl16" bibid="bib29" firstref="ref29"></nolink> <nolink nlid="nl17" bibid="bib37" firstref="ref30"></nolink> <nolink nlid="nl18" bibid="bib28" firstref="ref31"></nolink> <nolink nlid="nl19" bibid="bib13" firstref="ref32"></nolink> <nolink nlid="nl20" bibid="bib12" firstref="ref33"></nolink> <nolink nlid="nl21" bibid="bib10" firstref="ref35"></nolink> <nolink nlid="nl22" bibid="bib33" firstref="ref36"></nolink> <nolink nlid="nl23" bibid="bib27" firstref="ref37"></nolink> <nolink nlid="nl24" bibid="bib16" firstref="ref38"></nolink> <nolink nlid="nl25" bibid="bib23" firstref="ref39"></nolink> <nolink nlid="nl26" bibid="bib15" firstref="ref49"></nolink> <nolink nlid="nl27" bibid="bib35" firstref="ref54"></nolink> <nolink nlid="nl28" bibid="bib18" firstref="ref55"></nolink> <nolink nlid="nl29" bibid="bib38" firstref="ref64"></nolink> <nolink nlid="nl30" bibid="bib36" firstref="ref66"></nolink> |
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| Items | – Name: Title Label: Title Group: Ti Data: The Intersection of Faith, Spirituality and Interreligious Engagement in Catholic Schools: Teachers' Perspectives from Ireland and South Korea – Name: Language Label: Language Group: Lang Data: English – Name: Author Label: Authors Group: Au Data: <searchLink fieldCode="AR" term="%22Jinmin+Cho%22">Jinmin Cho</searchLink><br /><searchLink fieldCode="AR" term="%22Manuela+Heinz%22">Manuela Heinz</searchLink> (ORCID <externalLink term="https://orcid.org/0000-0003-3542-8931">0000-0003-3542-8931</externalLink>) – Name: TitleSource Label: Source Group: Src Data: <searchLink fieldCode="SO" term="%22British+Journal+of+Religious+Education%22"><i>British Journal of Religious Education</i></searchLink>. 2026 48(2):296-308. – Name: Avail Label: Availability Group: Avail Data: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals – Name: PeerReviewed Label: Peer Reviewed Group: SrcInfo Data: Y – Name: Pages Label: Page Count Group: Src Data: 13 – Name: DatePubCY Label: Publication Date Group: Date Data: 2026 – Name: TypeDocument Label: Document Type Group: TypDoc Data: Journal Articles<br />Reports - Research – Name: Audience Label: Education Level Group: Audnce Data: <searchLink fieldCode="EL" term="%22Elementary+Education%22">Elementary Education</searchLink> – Name: Subject Label: Descriptors Group: Su Data: <searchLink fieldCode="DE" term="%22Foreign+Countries%22">Foreign Countries</searchLink><br /><searchLink fieldCode="DE" term="%22Comparative+Education%22">Comparative Education</searchLink><br /><searchLink fieldCode="DE" term="%22Religious+Education%22">Religious Education</searchLink><br /><searchLink fieldCode="DE" term="%22Religious+Factors%22">Religious Factors</searchLink><br /><searchLink fieldCode="DE" term="%22Intergroup+Relations%22">Intergroup Relations</searchLink><br /><searchLink fieldCode="DE" term="%22Catholic+Schools%22">Catholic Schools</searchLink><br /><searchLink fieldCode="DE" term="%22Elementary+School+Teachers%22">Elementary School Teachers</searchLink><br /><searchLink fieldCode="DE" term="%22Teacher+Attitudes%22">Teacher Attitudes</searchLink><br /><searchLink fieldCode="DE" term="%22Beliefs%22">Beliefs</searchLink><br /><searchLink fieldCode="DE" term="%22Teaching+Methods%22">Teaching Methods</searchLink><br /><searchLink fieldCode="DE" term="%22World+Views%22">World Views</searchLink><br /><searchLink fieldCode="DE" term="%22Catholic+Educators%22">Catholic Educators</searchLink><br /><searchLink fieldCode="DE" term="%22Diversity%22">Diversity</searchLink> – Name: Subject Label: Geographic Terms Group: Su Data: <searchLink fieldCode="DE" term="%22Ireland%22">Ireland</searchLink><br /><searchLink fieldCode="DE" term="%22South+Africa%22">South Africa</searchLink> – Name: DOI Label: DOI Group: ID Data: 10.1080/01416200.2025.2489054 – Name: ISSN Label: ISSN Group: ISSN Data: 0141-6200<br />1740-7931 – Name: Abstract Label: Abstract Group: Ab Data: This article presents a comparative analysis of teachers' perspectives on their faith, spiritual convictions, and approaches to religious education in Catholic primary schools in Ireland and South Korea. The study shows that teachers' religious beliefs significantly influence how they perceive spirituality, teach religion, and approach interreligious engagement. Some teachers prioritise transmitting faith, while others, even without belief in God, express a sense of the sacred connected to spiritual awareness. They seek to appreciate the sacred in every moment and nurture children's innate spirituality, fostering a connection to the meaning of life. The research highlights the role of teachers' beliefs in shaping their pedagogical approaches to interreligious education beyond the boundaries of a singular Catholic tradition. It particularly underlines their understanding of the broader context of spirituality, whether rooted in religious beliefs or not, and how it relates to the intersection between secular and faith worldviews. While Korean teachers often emphasise Catholic identity more prominently, both, Irish and Korean teachers integrate interreligious learning and align their teaching with broader spiritual values that enrich the diverse educational landscape. This paper contributes valuable insights into the complex interplay of religious beliefs, spirituality, and engagement in interreligious contexts. – Name: AbstractInfo Label: Abstractor Group: Ab Data: As Provided – Name: DateEntry Label: Entry Date Group: Date Data: 2026 – Name: AN Label: Accession Number Group: ID Data: EJ1502708 |
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| RecordInfo | BibRecord: BibEntity: Identifiers: – Type: doi Value: 10.1080/01416200.2025.2489054 Languages: – Text: English PhysicalDescription: Pagination: PageCount: 13 StartPage: 296 Subjects: – SubjectFull: Foreign Countries Type: general – SubjectFull: Comparative Education Type: general – SubjectFull: Religious Education Type: general – SubjectFull: Religious Factors Type: general – SubjectFull: Intergroup Relations Type: general – SubjectFull: Catholic Schools Type: general – SubjectFull: Elementary School Teachers Type: general – SubjectFull: Teacher Attitudes Type: general – SubjectFull: Beliefs Type: general – SubjectFull: Teaching Methods Type: general – SubjectFull: World Views Type: general – SubjectFull: Catholic Educators Type: general – SubjectFull: Diversity Type: general – SubjectFull: Ireland Type: general – SubjectFull: South Africa Type: general Titles: – TitleFull: The Intersection of Faith, Spirituality and Interreligious Engagement in Catholic Schools: Teachers' Perspectives from Ireland and South Korea Type: main BibRelationships: HasContributorRelationships: – PersonEntity: Name: NameFull: Jinmin Cho – PersonEntity: Name: NameFull: Manuela Heinz IsPartOfRelationships: – BibEntity: Dates: – D: 01 M: 01 Type: published Y: 2026 Identifiers: – Type: issn-print Value: 0141-6200 – Type: issn-electronic Value: 1740-7931 Numbering: – Type: volume Value: 48 – Type: issue Value: 2 Titles: – TitleFull: British Journal of Religious Education Type: main |
| ResultId | 1 |
