From the "World Religions Framework" to the "Lived Religious Experience"

This morning's introduction to Religious Worlds of New York speaks to what will become a recurring theme during our time together - the fostering of an engaging, relevant and just curriculum that takes religion seriously and encourages deep, critical thought about more than just what our world's religious traditions are, but instead how and why they are lived and experienced.  Our leader and facilitator, Henry Goldschmidt of the Interfaith Center of New York, challenged us to consider how we can move away from the tradition of approaching the study of world religions as a "fixed" list categorized by main doctrines, historical foundations, and ritual practices.  Instead, how can we engage in a rich dialog about the significance religious traditions play in the lived experiences of the peoples we study?  Of the people in our very own communities?  For example, instead of memorizing just the 5 Pillars of Islam and its history, can we also delve more deeply into the different ways in which Muslims' perspectives are influenced by their various interpretations of their own religion?  Or into the experience of being Muslim in America post-9/11?

The second part of the day's sessions were led by Charles Haynes from the First Amendment Center, in which we reviewed historical documents like Roger Williams' The Bloudy Tenent of Persecution for Cause of Conscience and The Flushing Remonstrance.  This allowed for a healthy discussion about whether or not our founding fathers intended a "Christian nation," as is the prevailing mantra in politics these days (and according to the First Amendment Center, when polled and asked if "the U.S. Constitution established a Christian nation," 55% of respondents said yes) .  What interesting reading - and evidence of tolerance and acceptance of other religious traditions amidst our Puritanical beginnings!  In fact, Williams directly addresses the hypocrisy of not accepting others' faiths by explaining that to honor true Christianity means to engage in civil dialog and a freedom of conscience.

Mr. Haynes then led us into a discussion of the 1963 Supreme Court case (Abington v Schempp) so that we might gain a greater understanding of the Establishment clause and the concept of "free exercise" as they affect our pedagogical decisions in schools.  What then began was a passionate and vibrant discussion about the strengths of creating curricula that allow for deep and meaningful experiences in learning about lived religion, as well as some disheartening talk about the increasing limitations current changes in educational reform have on such creativity (on the part of both students and teachers, for that matter).  While we ran short of time and couldn't do it justice, the assigned reading of Warren Nord's Does God Make a Difference?  Taking Religion Seriously in our Schools and Universities begs another close review after such stimulating and intellectual discussion.

As an English teacher, I don't feel as equipped with the content knowledge as do some of my colleagues here; however, I do think my experience in teaching to the narratives in literature and memoir will speak to our understanding of moving from the traditional study of world religion to a greater appreciation of the lived religious experience.  After all, what is the reading of stories for if not to gain greater insight as to another's perspective, as determined by their personal path?

More tomorrow - to be continued!