By James Arthur
This booklet is a distinct research of upper schooling associations affiliated to specific religions. It considers the debates surrounding educational freedom, institutional governance, academic coverage, challenge and id including associations’ kinfolk with the country and their wider groups. quite a lot of institutions are tested, together with: Christian, Islamic and Jewish universities within the US, Europe and the center East. primarily, this quantity questions no matter if such associations may be either non secular and a ‘university’ and likewise considers the right function of non secular religion inside of faculties and universities.
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Additional info for Faith and Secularisation in Religious Colleges and Universities
Sample text
Abaza (2002: 197) cites S. Hussein Alatas as a contemporary Egyptian secular intellectual who also believes in and advocates the separation of religion and the state. Some Muslims have also formed the Institute for the Secularisation of Islam, but they are a very small minority. Muslim responses to secularisation are either to view it as an anti-religious ideology or as a Western-Christian form of organising the relationships between Church and State. Within Muslim countries it is seen more directly as the state controlling religious communities.
It is interesting that many secular universities seek to diminish kinds of diversity in the name of diversity or alternatively in the name of diversity simply affirm nothing in particular. They appear to use the language of diversity, but in reality fear it. Diversity should not mean the eradication of difference, for the preservation of difference is essential within a pluralist society and is compatible with the promotion of diversity within a democracy. Colleges and universities which give pre-eminence to religious difference and distinctiveness are not therefore precluded from pursuing diversity.
Benne’s typology is an excellent way to understand religiously affiliated institutions, as it presents us with a continuum from being fully religious in orientation to being fully secularised. Benne believes that since nominally religious colleges and universities have so many grey areas in regard to their religious identity, there is scope for making re-connections with the sponsoring religious tradition. Benne emphasises that leadership is essential for this re-connection. This book expands on the usage of Benne’s typology as offering the best way to understand religiously affiliated higher education institutions within all three faiths.