What is level 89 in paf reading program6/13/2023 ![]() This is needed to face the era of globalization, so that religious people are not confined by a narrow view of nationality. Religiosity education implies that education is not limited to introducing students to the teachings of the religion they adhere to, but also teaches the appreciation of the humanitarian vision of the religion's teachings. If this happens, without doubt and will undoubtedly damage the harmonization of religion and eliminate mutual respect, so that in turn it is very vulnerable to conflict. The concept of faith-infidelity, non-Muslim Muslims, and truth claims that have a profound influence on the way society views other religions, should be "dismantled" so that people no longer consider other religions to be false religions and not ways to obtain salvation. The philosophy of religious education that only justifies its own religion, without being willing to accept the truth of other religions, needs to be criticized for further improvement and reorientation. Pluralism is the most influential factor for the inter-religious model among all groups. As for Hindu respondents, the centrality of own religion has the most positive correlation with the mono-religious model. This result is in contrast with our hypothesis. The attitude towards pluralism is the most important predictor of the preference for a mono-religious model among Christians. For the mono-religious model, the negative evaluation of religious plurality is the strongest predictor and indeed, is the only aspect to contribute to the preference for the monoreligious model among Muslims. On average, all Muslim, Christian and Hindu students prefer the mono-religious over the inter-religious model. The cognitive aspect is absent in the inter-religious model. A remarkable result is that in all models, the attitudinal aspect (sometimes together with the affective) is the most dominant aspect. The comparative measurement of different models of religious education shows that the mono-religious model consists of all aspects of religious education. We investigate a comparative understanding of Muslim, Christian and Hindu students of different types of religious education. This article analyses Indonesian students’ preferences for different types of religious education, with the help of their personal characteristics and inter-group attitudes.
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