The teaching about religions, being a necessary part of education, needs to be supported; and the 10th anniversary of "Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools" (2007) serves as a good occasion to discuss this issue. The main pedagogical mission is to teach about the subject, not to generate values and meanings. Historically, these values and meanings were produced by religion, and the Church played a normative role, regulating the content of education and the entire life of the school. In the secular educational paradigm, that role was performed by a number of philosophical and social doctrines. The contemporary educational crisis reveals the failure of such practices. The author analyses the possibility of using the resources of theology.

Keywords: religion, religious education, learning, teaching, values, theology, pedagogy.

The TOLEDO Guidelines for Teaching Knowledge about Religions and Beliefs in Public Schools (2007) 1 was a response to the return of religion to the public sphere.-

The research was supported by a grant from the Russian Science Foundation (project N15-18-00106) at the Russian Christian Humanitarian Academy.

1. Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools (2007). Warsaw, OSCE/ODIHR. The usual translation of this phrase into Russian as "public schools" needs to be nuanced, taking into account, for example, that in the UK public schools also include private schools (private for-fee secondary schools), in the USA and Canada - schools,

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There is also an increase in religious diversity, which is largely due to the increase in the number of Europeans who profess Islam. Developed with the participation of experts from a number of countries, including representatives of Russia, and addressed to the Governments of all OSCE participating states, the document contained general recommendations for organizing the study of religions and beliefs in schools.

Based on the principle of simplicity and universality, the Toledo Principles are based on the idea that the expansion of religious studies programs should promote respect for everyone's right to freedom of choice of religion and belief, as well as the elimination of many "misunderstandings and stereotypes"2. Thus, criteria are set that target participants in the educational process to "cross-cultural" coverage of the sphere of religiosity, to religious studies and cultural studies of the subject area, which should "overcome the doctrinal limitations" of confessional traditions and, accordingly, educate citizens with an emphasis on common values and cross-cultural communication and cooperation. The "Toledo Principles" are aimed specifically at a non-denominational approach and set the task of teaching knowledge about various religions in a high-quality and qualified manner, introducing them to religions, but not teaching or educating them in the spirit of a particular religion.

In this article, we do not set out to analyze European discussions about approaches to the study of religions and beliefs. Note only that in these discussions a number of terminological distinctions were formulated, such as: teaching/learning in religion, with religion, from religion, into religion, spirituality etc. You can read more about this in Peter Schreiner's informative introductory article to the collective reference work "Religious Education in European Schools. Situation and Trends " (2013), which is a translation of the book Religious Education in Europe published by the Pan-European Commission for Church and School Affairs (ICCS). Situation and Current Trends in Schools (2007). Describing the diversity of national models of re learning

funded by various public foundations. However, the note to the "Toledo Principles" indicates that this term in the document refers to educational institutions managed and funded by state, regional or municipal authorities (Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools, p. 12, 20, note 4).

2. Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools, p. 12.

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Schreiner points out the general direction of the "movement from a confessional-oriented approach to a non-confessional one".3. We would just like to clarify here that the term religious education is used more precisely and accurately in relation to confessional education and upbringing. Various non-denominational forms of learning "knowledge about religions and beliefs" should not be confused with religious education that presupposes confessional certainty and the rootedness of both teachers and students in a particular tradition. 4
Examples of such a well-thought-out and correct use of an English-language term in Western literature are not uncommon. The Dane Tim Jensen unites all non-denominational ways of studying religions under the name religion education5 ("education about religion"). This demonstrates, in our opinion, the best understanding of the differences between these approaches and education "from the inside" - religious education.

The French also do not mix with religious education the religious-philosophical and historical-cultural study of religions (l'enseignement du fait religieux). In France, with its traditionally emphasized secularism (laicite)6, there is an extensive philosophical, pedagogical and sociological literature on this topic, reflecting public discussions that affect public policy in the field of education. It should only be noted that following the report "On the teaching of Religion in secular Schools" (2002), commissioned by the French Ministry of Education, 7 the study of religious heritage (lefait religieux) was expanded in the curricula and programs of French schools. Debray argued that gaps in this area lead to a fatal break in the chain of national values.-

3. Shriner P. Religious education in the European context / / Religious education in European schools. Situatsiya i tendentsii [Situation and Trends]. Kiev: Dukh i litera Publ., 2013, p. 18.

4. For more information, see Shmonin D. V. Religious education and educational paradigms / / Bulletin of the Russian Christian Humanitarian Academy. 2013. Vol. 14.Issue 2. pp. 47-64.

5. Jensen, Т. (2008) "RS based RE in Public Schools: A Must for a Secular State", Numen 55: 123 - 150.

6. Ducomte, J.-M. (2009) La laicite. Toulouse: Milan editions.

7. Debray, R. (2002) L'Enseignement du fait religieux dans l'ecole laique. Rapport au ministre de l'Education nationale. Paris: Odile Jacob; Franche-Comte: SCEREN.

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and pan-European cultural memory, disruption of intergenerational continuity and collective unconsciousness (desherence collective8). Having considered this, the French decided to supplement the legislative prohibition of displaying "explicit signs" of belonging to any religion in educational institutions with the necessary supplement 10, which established the teaching of historical and cultural "facts" of Christianity and Islam in schools within the framework of social history, literature, art history and philosophy ("Fillon's Law"11).

So, in the " Toledo Principles "we are talking about the study of religions and beliefs, while using the phrase"Teaching about religion/religions and beliefs". It is quite clear that the authors are talking about the description of pedagogical approaches related to the organization of the educational process, as well as methodological and legal support for teaching knowledge about religions; in addition, they talk about the need to develop professional teaching standards and high requirements for the quality of teacher training. According to the document, the task is to ensure the inclusiveness of education, with special attention to key historical and contemporary events in the field of religions and beliefs. To solve this difficult problem, it is proposed to proceed from the "multi-perspective principle". The teacher and the school must respond to various "local" manifestations of religious and secular pluralism, taking into account the interests of the religious communities that the school "serves" 12. The authors of the recommendations, therefore, suggest non-denominational pedagogical approaches aimed at teaching knowledge about various religions and beliefs, but leave out the content of the subject area, which we have designated as "religions and beliefs".

It is important to note that the difference between religious studies and cultural studies of religions and religious education is clearly seen by the leaders of Muslim communities. By opinion

8. Lit. "collective extortion" - the use of a legal term describing unclaimed property.

9. Loi sur les signes religieux ostensibles (2004).

10. Urbanski, S. (2016) L'Enseignement du fait religieux: ecole, republique, laicite, p. 4. Paris: PUF.

11. Loi d'orientation et de programme pour l'avenir de l'ecole (2005).

12. Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools, pp. 13- 14; 16 - 17.

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according to the researcher of Islamic education S. Akgonul, unlike the study of religions and beliefs (he also quite correctly combines the types of non-confessional education under the name education about religion), confessional religious education has an ideologicalfunction and plays an identifying and institutionalizing role for the religious tradition, which is especially important for the minority religion in Europe, that is, for Islam.

This is a serious point that needs attention: the Muslim community welcomes the responsibility of national Governments to ensure that Islam is treated as a "minor religion" in public education, but reserves the right for communities to actively implement religious education and Three B's-Belief, Behavior, Belonging 14 programs. They are aimed at the value-ideological self-identification of a member of the Muslim community and thus, we repeat, perform an ideological task. And this is not to say that this issue is not discussed in the West - in the perspective of secularization of society, secularism of political systems, organizational forms in which Islam manifests itself in Europe, etc. 16

As for the "Toledo Principles", their recommendations to" be sensitive "to" different interpretations of reality "and"community interests "17 and similar proposals show hope in the" strength of example " of the modern secular model of Western civilization, whose principles are cooperation and tolerance based on mutual respect and mutual understanding.

13. Akgonul, S. (2013) "Religious Education and Education about Religion: Preliminary Reflections", in E. Asian, M. Rausch (eds) Islamic Education in Secular Societies, pp. 71 - 72. Frankfurt am Main, Berlin, Bern, Bruxelles, New York, Oxford, Wien: Peter Lang edition.

14. Note that S. Akgonul changes the order of listing these "three Bi's" in comparison with D. Marshall: Marshall, D. A. (2002)" Behavior, Belonging, and Belief: A Theory of Ritual Practice", Sociological Theory 20(3): 360-380.

15. Akgonul, S. "Religious Education and Education about Religion: Preliminary Reflections", p. 72.

16. Roy, O. (2013) La laicite face a l'islam. Paris: Stock; Ednan, A., Hermansen, M. (eds) (2015) Islam and Citizenship Education. Wiesbaden: Springer.

17. Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools, pp. 13 - 14; 16 - 17.

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Jurgen Habermas warns against such reliance:

If a liberal state imposes cooperative behavior on its citizens across ideological boundaries, then it must assume that the necessary cognitive attitudes on both the religious and secular sides have already been formed as a result of historical educational processes.18
The Toledo Principles state exactly this goal - to foster a spirit of "cooperative behavior over ideological boundaries", but the depth of this cooperation should not be overestimated. Let us explain that for Habermas, "educational processes" do not refer to school lessons, but to interrelated intellectual movements based, on the one hand, on the traditions of enlightenment secularism, and, on the other hand, on traditional religious teachings. The changes in attitudes described by the concept of "educational processes" are, as Habermas notes, uncontrolled, random, and cannot be controlled through political and legal regulation. 19 "The liberal state,"the post-secularist theorist notes," has long been dependent on mentalities that it cannot generate with its own resources. " 20
It is hard to disagree with this: attempts by secular culture to arbitrarily construct a "cross-border" public consciousness do not lead to the overcoming of doctrinal boundaries based on common values, communication and cooperation (since one can overcome what one already possesses and what one renounces in favor of something common), but to a gap in historical and cultural memory which Debray is talking about 21. Therefore, if we want to achieve the main result proclaimed by the "Toledo Principles", the teaching of religious knowledge in public (secular) schools should be conducted on the basis of the plurality of religions, but without mixing and attempts at art.-

18. Habermas Yu. Between naturalism and religion. Philosophical Articles, Moscow: Vse mir Publ., 2011, p. 9.

19. Habermas Yu. Between naturalism and religion. Philosophical articles, p. 98.

20. Ibid., p. 9.

21. Regis, D. (2002) L'Enseignement du fait religieux dans l'ecole laique. Rapport au ministre de l'Education nationale (Preface de Jack Lang). Paris, Odile Jacob, Franche-Comte, SCEREN.

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social integration based on" pluralistic " approaches to education (pluralist education)22.

However, the Toledo Principles do not go into such complexities. Their authors deliberately distance themselves from the "theory of the question" and from the discussion of the content of the subjects taught. The document practically does not address the problem of scientific and methodological support for the educational process not only from the relevant religious traditions (since this is unacceptable for a secular school), but also from university science. The authors, remaining in a multiculturalist format, limit themselves to "removing the top layer of soil", formulate problems as pedagogical, while the solution to these problems clearly lies not so much in the pedagogical plane, where training programs and technologies are developed, but in other areas - where value-ideological positions are formed.

At this point, it is necessary to make a digression concerning the interpretation of the current global situation in education. It is commonly called a crisis situation and is perceived as the result of long-term multidirectional processes (which Habermas describes in a broader context). By describing the development of education using the concept of basic educational paradigms, which are closely related to the value and worldview attitudes of the corresponding historical epochs, 23 we show that the New European, enlightenment educational paradigm, in accordance with the logic of its development in the XX century, has passed through another stage of secularization, during which in most countries religion and the church are practically they have completely lost their normative function in relation to education. The hopes that existed 100 or even 50 years ago that the value-ideological insufficiency would be filled by positive sciences were not fulfilled. Increasingly complex, differentiated scientific knowledge did not provide "complete" answers to the meaning-of-life, existential requests of a person. This shortcoming was partially compensated by an assortment of philosophical and cultural proposals.

22. Akgonul, S. "Religious Education and Education about Religion: Preliminary Reflections", p. 77. См. также: Skeie, G. (1995) "Plurality and Pluralism: A Challenge for Religious Education", British Journal of Religious Education 17 (2): 84 - 91.

23. Shmonin D. V. Religious education and educational paradigms. p. 59.

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Among them, in the last quarter of the twentieth century, postmodern solutions prevailed, which, rejecting any form of totalitarianism, attracted calls for individual freedom and pluralism in social life (including education), since they were seen as a guarantee of the stable development of civilization. Religion and the church as manifestations of the totalitarian past were given a place in the sphere of privacy, and the study of religious traditions in the secular education system in Europe in the second half of the XX century was "successfully" transferred "from theological grounds to pedagogical ones" 24.

However, in the last decade and a half, the global situation has begun to change. And these changes bring us back to the question of the presence of religion in education. Of course, understanding the phenomenon of the return of religion as an institution to social life, the growing subjective role of religiosity, is not a question of pedagogy. In order for religion to be legitimately included in educational processes as a subject, value-semantic guidelines are necessary, based on them-normative impulses and the development of legal parameters for such inclusion.

Without appropriate impulses and legal support, the school sees religion in secular education only as an object of study, in the form of a"studied tradition and culture". Accordingly, the set of solutions is limited to the use of "humanitarian methodologies", which, despite the declared variety of approaches (existential, phenomenological, hermeneutical, teleological, constructivist, etc. 25), cannot solve the problem of "supplying the school with both goals and means" 26.

The Toledo Principles also reflect this failure. We are referring to the guidelines according to which pedagogy is obliged to provide teaching of "religious beliefs", "spiritual needs of the individual", "diversity of religious experience", that is, to respond to existential and pragmatic requests of a person, but they do not offer any other tools than those that we have already discussed. In our opinion, by-

24. Gorizonty novoy sotsialnosti v obrazovanii [Horizons of new sociality in education], ed. by M. N. Kozhevnikov, St. Petersburg: RKHGA Publishing House, 2015, p. 328.

25. Ibid., pp. 310-311.

26. Ibid., p. 311.

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the latter means planning in the horizon of the outgoing educational paradigm 27.

So far, this is little understood by the pedagogical community and educational theorists. "Goals and means" continue to be sought - not only abroad, but also here-mostly in the same "humanitarian" vein, while either remaining in the pedagogical plane, or "soaring" to abstract reasoning in terms of "humanity", "citizenship", "spirituality", " patriotism"and so on. 28

An example is the Russian document " The systemic crisis of Russian education as a threat to Russia's national security and ways to overcome it "(2016), the authors of which, analyzing the prospects for the development of Russian education, use such figurative expressions as "humanity as a special valence of the content and methods of action of individuals", "the anthropological ideal of man", etc. It also draws difficult-to-understand "images of future education" 29, where the goals and highest meaning are proclaimed: "service to the Fatherland", "gift to the new generation"," good for everyone "and even"the gospel of what is truly human in man" 30.

We believe that it is necessary to move away from this kind of abstraction and call a spade a spade. Normativity is rooted in an intellectual and spiritual tradition, the core of which, as a rule, was contained in religion. Our civilization has no other centers that communicate to pedagogy and education their mission, goals, and tasks - in the ultimate, absolute, and highest philosophical meaning. Systematic expression and disclosure of the principles of religious teaching is contained in theology, the presence of which is an essential feature of the Abrahamic religions. The last ones are the same

27. Delors, J., et al. (1996) Learning: The Treasure within. Paris: UNESCO; Tawil, S., Cougoureux, M. (2013) "Revisiting Learning: The Treasure Within Assessing the Impact of the 1996 'Delors Report'", UNESCO Education Research and Foresight Occasional Papers 4.

28. Shmonin, D. (2015) "Citizenship Education in Russia: Between "Patriotism" and "Spirituality"", in A. Ednan, H. Marica (eds) Islam and Citizenship Education, pp. 273-

282. Wiesbaden: Springer.

29. Slobodchikov V. I., Korolkova I. V., Ostapenko A. A. et al. Systemic crisis of Russian education as a threat to Russia's national security and ways to overcome it. Russian Institute for Strategic Studies. Yekaterinburg, 2016.

30. Ibid., p. 72.

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They have always been organically connected with education, being involved (especially Christianity 31) in the formation and development of educational paradigms.

Therefore, without denying the importance and expediency of using "humanitarian methodologies" in the study of religions, we draw attention to the fact that these methodological approaches are insufficient, especially when they are used by teachers at their own risk. The above-mentioned "transfer" of religious studies from "theological grounds to pedagogical ones", which is described by some Western and domestic educational theorists as an achievement of modern pedagogy and an optimal solution to the problem, 32 does not represent a "gift" of religious freedoms to students (due to the same denial of the right to rule-making functions to traditional religions). in general, it affects subjective activity in education and upbringing), but, figuratively speaking, it reduces the scope - to the plane, under the guise of pluralism and diversity of options, it illegally reduces the value-worldview and content role of religion in education to technologies for getting acquainted with the" foundations of religious cultures " and meeting the spiritual needs of students that arise at the same time 33.

In our opinion, it is impossible to reduce theology to pedagogy, nor to transfer anything from the "theological level" to the "pedagogical level" - just as it is impossible to reduce the subject content to the teaching method of the subject without losing the meaning of what is being taught. This is obvious, since pedagogy is designed to be responsible for methodically correct teaching of the content of the subject area, and theology (if we talk about it) carries a value-ideological core and is an essential part of the content of the taught subject area.

Now let's return to the Toledo Principles and pay attention to the emphasis placed by the authors of this document. So, teachers of religions and beliefs should have knowledge,

31. Shmonin D. V. Antique and Jewish religious and pedagogical components in the formation of the Christian educational paradigm / / Philosophical antiquity and classical tradition. 2016. Vol. 10, Issue 1, pp. 183-195.

32. Horizons of new sociality in education, p. 328.

33. Shmonin D. V. Filosofiya, teologiya i tsennostno-smyslovaya sfera v obrazovanii [Philosophy, theology and value-semantic sphere in education]. 2015. Vol. 16, Issue 4, pp. 221-227.

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skills and abilities to disclose religions and beliefs "in a fair and balanced manner". They need "subject competence, the ability to interact with students, the ability to ensure sensitivity and mutual respect between all participants in the pedagogical process" 34. The Toledo Principles, therefore, understand an adequate level of teacher training primarily as their ability to use proven methods (especially those based on an intercultural approach) " respectfully and impartially"teach knowledge about a particular religion 35. However, it remains an open question as to where the average school teacher will get deep professional knowledge of all the main religious traditions and beliefs.

Comparing this subject area, for example, with physics, we note that if students encounter unsatisfactory teaching of the latter, then reproaches are usually directed at the physics teacher; if we present incompetent work of the teacher in our subject area, then the object of negative value judgments is very likely to be religion. Such a danger lurks even in cases where the teacher skillfully operates with sufficient knowledge and fully possesses the necessary pedagogical competencies: if the lack of an "author's" position in relation to the laws of mechanics or thermodynamics is natural for a physics teacher, then the forced desire of a teacher in our subject area to maintain a position "equidistant" from religious traditions is just as important. it won't look natural.

The presented reflections turn us to the other side of the problem - ensuring the quality of teaching, which the Toledo document speaks about both in terms of the qualification of teachers and in terms of educational and methodological support.

Let us concretize the question of the quality of teaching: where and who trains (or can really train) such secular teachers, who can be assumed to have equally high competence in different religions and beliefs? The same question should be asked about teachers of humanities, on whose shoulders (again recall the" Report " Debray

34. Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools, p. 16.

35. Ibid.

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and the practice of the modern French school), this burden falls if we "distribute" knowledge about religion in the lessons of literature, history or world art culture.

Note that many in the West understand these difficulties. There is an awareness that the preparation of teachers, programs and textbooks for the subject area under discussion goes far beyond the competence of pedagogy as a field of technology and needs systematic support from at least university science (in whatever form it exists - Comparative religions, History of religions, Science of religion, Study of religions, Religionsgeschichte or Religionswissenschaft or Religious studies), and as a maximum, we will add, in support of theology, where it is traditionally present in universities 36.

The question of which option is preferred is debatable 37. The answer to this question largely depends on how Habermas's "educational processes"were conducted in a given country or region. In both cases, this provides scientific and methodological control by higher education institutions, 38 but the "theological" option also allows us to rise to the level of absolute values and meanings, the guardian of which is religion.

Yu. Habermas writes:

In the Christian-shaped West, theology has evidently taken the lead in this hermeneutical self-reflection of traditional doctrines. Whether the dogmatic reworking of cognitive challenges from modern science and religious pluralism, constitutional law and secular public morals has "succeeded", and whether there can be a question of "educational processes" at all, can, of course, be judged.

36. Miroshnikova E. M. Teologiya v sisteme religioznogo obrazovaniya v FRG [Theology in the system of religious education in the Federal Republic of Germany]. Vestnik Leningradskogo gosudarstvennogo universiteta im. 2016. N 1. pp. 129-142; Raner I. "We must re-position religion in an enlightened society..." / / State, Religion, Church in Russia and abroad. 2016. N 3 (34). С. 241 - 250; Rothgangel, M. (2013) "Religious education in Secular Germany from Evangelical Perspective", in E. Asian, M. Rausch (eds) Islamic Education in Secular Societies, pp. 117 - 124. Frankfurt am Main, Berlin, Bern, Bruxelles, New York, Oxford, Wien: Peter Lang edition.

37. Renault, A., Touraine, A. (2005) Un debat sur la laicite. Paris: Stock.

38. Jensen, T. "RS based RE in Public Schools: A Must for a Secular State".

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only from within those traditions that are connected in this way to the conditions of modern life 39.

Here are also the words of Metropolitan Kallistos (Ware), who spoke about the shift of interest from theology to philosophical and religious studies in the study of Christianity and other religions (Study of religions), which he observed during forty years of teaching at the University of Oxford:

It is difficult to study one tradition in depth and properly, but studying several religious traditions risks being superficial-to learn a little about each one... I think it is impossible to study one tradition properly if you try to learn a little bit about all 40.

We believe that this idea of the Orthodox theologian and Oxford professor should be taken into account when developing a new strategy for training school teachers.

The Western experience of including religion as a subject in school educational processes, the success and problems of interaction between schools and religious traditions, schools and religious traditions - with university science, in variants of confessional theology and religious studies programs, as well as the experience of regulating these processes at the national level and on a pan - European scale-all this is important and instructive for us. Describing the lessons that we should take into account when integrating theology into the educational and scientific space of modern Russia is not the task of a single article, but we should make a few points that complete this work.

School pedagogy, as we have tried to show, is not independent from the value-ideological and subject points of view41. In relation to religious teaching, it is particularly in need of support for social and humanitarian knowledge. In the secular enlightenment paradigm, including its mo-

39. Habermas Yu. Between naturalism and religion. Philosophical articles, p. 10.

40. Callistus (Ware), mitr. Theology Today: The Search for Truth and Critical Thinking. Interview of Metropolitan Kallistos of Dioklia (Ware) to the journal "Vestnik RKHGA" / / Bulletin of the Russian Christian Humanitarian Academy. 2013. Vol. 14, Issue 4, p. 11.

41. Ushinsky K. D. Sobranie sochineniy v 11 t. M.; L.: Izd-vo APN RSFSR, 1948-1952. vol. 1, pp. 152-153.

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In the last third of the 20th century, such support was provided by philosophical, religious, and cultural centers, but at present, including in Russia, this is not enough.

We consider it necessary to use the resource of theology. The difference between theology and philosophical and religious studies subjects is that, in addition to the confessional-oriented disciplines related to humanitarian knowledge, 42 it includes a systematic presentation of a particular creed. 43 To study religious phenomena from a theological point of view means to reveal them not only in the broad (philosophical, historical, cultural, etc.) context of the development of a particular tradition, but also from the point of view of its doctrine, which contains a moral core that practically coincides with similar principles of other major traditional religions. The presence of theology as a developed system of disciplines is in itself an attribute of traditional religion, evidence of its maturity, and this serves as a guarantee against the penetration of quasi-religious teachings into the educational process and the value-ideological justification necessary for modern pedagogy.

With regard to our country, we can say that it is important to use the rich domestic theological and pedagogical tradition of Orthodoxy and the successful foreign experience in training teachers with higher theological education.44 A teacher who has a high-quality basic theological education is professionally prepared and confessionally oriented, he understands the taught tradition from the inside, which is in demand when we teach knowledge about religions without mixing them.

42. For Orthodoxy (Catholicism, traditional Lutheranism, or the" High Church " in England), these are: biblical studies, patrology, history of theology, church history, liturgics, canon law, biblical archaeology, etc. disciplines that form the basis of teaching in theological schools.

43. In Christian theology, there are a number of such value-worldview disciplines: apologetics, dogmatics, moral theology (theologia moralis), pastoral theology. They reveal and illustrate the non-rationalized foundations of faith that make up the core of religion.

44. We can take advantage of the experience of Germany and other countries where long-established, regulated church-State relations in the field of education exist, ensuring the training of qualified confessional teaching staff in universities.

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Religion really "returns" to education both as a subject and as an active subject. These processes, which we refer to as a new, emerging educational paradigm, should not be "ideologically" opposed. On the contrary, it is necessary, in our opinion, to provide them with organizational, scientific, methodological support, and legal regulation. And the more there are concerns about the clericalization of education or the penetration of destructive pseudo-religious ideas into the school environment, the more constructive we should show to this subject area, developing and implementing well-thought-out approaches to teaching religious cultures and religious education. Theology as a modern branch of the humanities 45 and as a religious and philosophical theory of education 46 can be effective and in demand in this regard.

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