The concept of post-secularism, when applied to religious education (RE), refers to the discursive reconsideration or even potential reversal of secularization. In post-secular contexts, religion is not viewed as wholly irrelevant or marginalized but as a continuing revitalized force in contemporary society. This shift implies that religion retains a significant presence in public discourse and institutions, in contrast to the assumption of its decline that characterized earlier secularization theories (Beaumont, 2018).

One of the defining features of post-secularism is the increase in (non-) religious diversity within society. This trend is evident in the domain of RE, in which there is a move not only towards imparting knowledge of specific religious traditions but also to fostering an understanding of the plurality of worldviews. The emphasis, therefore, shifts from a monolithic presentation of religious doctrine to an engagement with multiple religious (and non-religious) perspectives, promoting a respectful and informed dialogue. In this context, religious education is no longer solely concerned with the study of tenets of a single religion but also with cultivating a broader understanding of diverse religious and non-religious traditions.

Moreover, a post-secular age also witness the proliferation of new religious movements, spiritual practices, and secular worldviews. RE in these contexts must be responsive to both traditional religious beliefs and the rising prominence of secular ideologies, agnosticism, atheism, and alternative spiritualities. Educators are tasked with navigating these varying worldviews in a manner that promotes critical thinking, intellectual openness, and mutual respect, while ensuring that secular viewpoints are neither ignored nor dismissed. The goal is not merely to expose students to religious content, but to encourage a deep, critical engagement with the complexities of religious belief and its intersection with modern life.

A further challenge arises from the contemporary resurgence of religious extremism, which underscores the responsibility of religious education to address not only the positive aspects of religion but also its potential for misuse in the form of intolerance, violence, and extremism. In this light, RE must provide students with the tools to critically assess religion’s role in both positive and negative contexts, emphasizing the need for tolerance, peace, and ethical reflection.

Within post-secular societies, tensions often emerge between secular and religious perspectives, which must be carefully navigated within the framework of religious education. Failure to address this tension risks either an excessively secular approach that overlooks the ongoing significance of religion in public life or a deeply religious approach that disregards the value of secular thought and the relevance of religion to contemporary discourse. Consequently, the challenge for RE in post-secular times seems to strike a balance that respects both religious and secular worldviews without privileging one over the other.

As religious diversity intensifies, the task of RE becomes even more complex. Educators must provide an inclusive curriculum that respects all beliefs without oversimplifying or diluting the complexity of any particular tradition. There is a risk that efforts to maintain neutrality or inclusivity may result in a form of RE that lacks depth, offering only a superficial understanding of individual religions and failing to engage with their core theological and philosophical principles.

In summary, RE in a post-secular age seems to be characterized by inclusivity, pluralism, and a focus on critical engagement and dialogue. However, these objectives are accompanied by significant challenges, ranging from maintaining academic rigor to navigating the complex relationship between religion and secularism. In this symposium, we seek to examine these challenges from a philosophical perspective, with the central question being: In what ways can we teach religious education given the different fields of tension in which individuals - pupils and teachers (cf. Taylor’s ‘cross-pressured self’) - find themselves?  

Beaumont, J. (Ed.). (2018). The Routledge Handbook of Postsecularity. Routledge. Taylor, C. (2007). A Secular Age. Harvard University Press.