Write the Essay on “Religion Should Not be Taught in Class”.
The teaching of religion within schools that are government owned is a critical issue within several countries across the globe (Webb, 2000). As such various states have implemented policies regarding the spread of controversial beliefs to the susceptible children. Specifically, the United States banned preaching of any form in the education premises due to its cultural diversity and understandings (Merriman, 2009). Observably, religious education emphases the creation of awareness on a particular type of doctrine. The concept proposes the spread of beliefs, ideologies, and customs related to this form of spiritual understanding (Byrne, 2014). Mostly, the philosophies provided in this discipline are non-academic hence the creation of debate on the needs to teach religion in classes (Berkman & Plutzer, 2010). Consequently, the paper argues that religion should not be taught in the classroom due the increased number of conflicts among the stakeholders of the school. This idea is supported by highlighting the disagreements that involve teachers, students, and parents that have divergent opinions regarding the beliefs and cultural behaviors in the society.
Notably, religion has specified sets of beliefs that are only acceptable to the members of a similar group (Wulff, 2014). Therefore, highlighting personal understanding within a class setting leads to a significant number of controversies. Specifically, the doctrines provided in Christianity contradict the views that are highlighted in the theory of Evolution (Justice & Macleod, 2016). Further, Merriman (2009) claims that public schools are government property thus the need to avoid the spread of religious materials by preaching to the unsuspecting children. These institutions are places for the dissemination of academic materials to help the country improve the socio-economic and political environments. Besides, the policies highlighted by various elementary and college level schools fails to mention the need for one to be religiously eloquent (Wulff, 2014). Similarly, these differences are underlined by the case studies in which the U.S. Supreme Court presided over the spread of religious beliefs by teachers. The government states that various religions should be taught in the class as historical concepts without persuading individuals to join a particular faith (Merriman, 2009). Teaching religion conforms to spiritual indoctrination in which students are coerced to prefer particular beliefs. Therefore, the nature of the schools prohibits preaching of any form within the institution’s premises (Merino, 2012).
Understandingly, the evolution theory model explains that man came into existence due to the amalgamation of various matter components (Wald & Calhoun-Brown, 2014). Conversely, Christian believers argue that God created humans and because of the love that the Supreme Being provides, people are obliged to worship and honor the Lord. The idea is supported by the notion that religion and scientific subjects provide different solutions to the factors that affect human life (Justice & Macleod, 2016). Mainly, Renehan, (2014) argues that the integration of religious concepts into the school’s curriculum help to shape the morals of the students. As such the teachings can be conducted in classes and other governmental facilities. The author provides a case of Ireland in which the country has interwoven the spiritual ideas into the education system as an approach to promote social diversity and understanding in the nation. Further, Wertheimer, (2015) further argues that this integration model creates a pluralistic society that appreciates liberalism, equality, and tolerance among the population.
The fact that God created everyone on the planet does not substantiate teaching religion in schools. Given the existence of atheists, pagans, and other populations that believe in a particular Being, the concepts of scientific evolution and world’s existence results in increased controversies (Merriman, 2009). Notably, religious beliefs do not shape the morals of the student but make them believe in existence of a supreme being. It is through cultural and social interactions that the children will be able to differentiate the good and the bad (Justice & Macleod, 2016). Religion is not the only platform that can promote social diversity, the fact that peoples share the same culture and traditions is enough to promote diversity in any country (James & Barton, 2015). If religion is to be taught in schools, then the same should be done on the people’s cultures and ways of life. Teaching religion in school will be a form of discrimination to other students and can lead to a hostile learning environment for the child (Haynes, 2011). Further, Ireland has a majority of its population having common beliefs which cannot be compared to countries such as the U.S. that consist of several cultures.
The spread of forceful lessons and events regarding certain religions endanger the beliefs of individuals that fail to accept certain ideas that are accepted in the society (Liedgren, 2014). This approach violates human rights through psychological torture due to the lack of understanding and the misconception of the portrayed ideas (Nord, 2014). For instance, some countries such as Japan and China consist of more than 50% non-affiliated members of the population that is non-affiliated to any particular religion. Essentially, Christianity, Islam, Jewish, and Buddhism are the major world religion that a significant number of people are associated (Wulff, 2014). However, enforcing personal ideas to young non-affiliated children can lead to future disorder in the lives of the affected individuals. State and non-state organizations also enforce the need to promote human rights and social acceptance within the society through the spread of reigion (James, Schweber, Kunzman, Barton, & Logan, 2014). As such, various administrations have also formulated policies that emphases equal treatment of people regardless of age, religion, and race to achieve equality concept. However, these regulations are disregarded by individuals in the school sector in which students that have various beliefs are discriminated upon by the teachers and fellow students (Renehan, 2014). Importantly, lessons that concern religion should be taught in the churches given the great confusion they bring among the teenagers. Additionally, the differences in religious aspects promote supremacy battles regarding the greater doctrine that exist among the students (Berkman & Plutzer, 2010). Other forms of controversy that are as a result of spiritual lessons taught in class encompass lack of democracy in minority areas and the inability to introduce opposing viewpoints (Abbott, 2014). The teaching practices used in the religious classes are also different as compared to the systems for promoting other disciplines (Wajskop, 2016). This notion is supported by the assertion that religion tutors are more theoretical as compared to science teachers that use more of practical. As such, Hamilton (2015) supports this perception by arguing that religion can be used for branding given that teachers endorse individuals beliefs as opposed to the expectations provided in the curriculum. Therefore, pupils fail to understand a proper way of life and how to relate with one another both in the classroom and outside environment.
Considerably, Schroeder (2008) views schools and other learning institutions as areas that impact critical thinking among the students and other persons associated with the system. The author believes that the preaching religious doctrines among these students help install development ideas that are achieved through harmonious relation with each other in the society. Additionally, the study by Haynes (2011) supports this idea by stating that the teachings on religious diversity enhance cooperation among people. The author exemplifies this notion by illustrating the differences that exist in the U.S. among the believers and non-believers of religion (Justice & Macleod, 2016). Observably, Marks, Binkley, & Daly, (2014) opposes these utterances by arguing that various concepts in religion can be used to assess students’ knowledge and understanding of the happenings across the globe. This technique is critical to the improvement of knowledge among the young children. Lester, (2011) further supports this notion by highlighting that such a strategy leads to the enhancement of democracy in a given country. Moreover, Seuse & Clark, (2014) reiterate that teachers are servants that are trained to offer services in various sectors with religion included in these disciplines. Consequently, no law, particularly in Australia, is breached by the tutors instructing the students to live a righteous life as expected by the Creator.
However, schools are institution where one improves knowledge, a factor that require the elimination of confusing ideas to enhance the application of these knowledge by students (Schroeder, 2008). As such, the development ideas in children can be installed by the study of various units that promote social interaction apart from religion. Moreover, the history shared by the country will be enough to promote democratic existence between the people. Authors such as Schroeder also fail to illustrate the connection between religion and development; therefore, this argument fails to provide insights on development-based faiths.
Nonetheless, the realization of preaching activities also prevents non-affiliated parents from taking children to particular schools hence leading to poor performance (James & Barton, 2015). Nonetheless, the notion of religion assessing the understandability of the students is not applicable in the education settings (Renehan, 2014). Every teacher and the school, provide continuous assessment tests that reveal the understanding of the students in a particular topic. Consequently, knowledge cannot be improved when the environment is not conducive to learning. Religious doctrines have reduced harmonious co-existence in classes thus the inability to comprehend what teachers elaborate during lessons. Essentially, Greenawalt, (2005) assess that cooperation among people is enhanced by the social structures in place and not by religion. This fundamental norm intends to invoke the mind of the learners to know that social structures are vital part of human coexistence and should be preserved at all costs. Consequently, harmonious living is promoted both in the school and outside environment.
Conclusion
Despite the arguments provided by individuals and scholars regarding the aspects of preaching in schools, I believe that religious doctrines should not be incorporated or taught in the classroom. The increased conflicts of ideas in the Bible and science result in poor education and intolerance among the students. Further, science is the key to development in all sectors of the global economy, thus, the need to prevent the inclusion of cultural and spiritual claims that oppose the idea proven through scientific innovations. The reduction in concentration, motivation, and biases that occur in classrooms are key reasons that emphases the need to abolish preaching during lessons.
References
Abbott, D. D. (2014). Book Review: Introducing Issues with Opposing Viewpoints: Religion in Schools. Journal of Education and Christian Belief, 18 (1), 111-113.
Berkman, M. B., & Plutzer, E. (2010). Evolution, creationism, and the battle to control America’s classrooms. New York: Cambridge University Press.
Byrne, C. (2014). Religion in secular education: What, in heaven’s name, are we teaching our children?.
Greenawalt, K. (2005). Does God belong in public schools?. Princeton University Press.
Hamilton, A. (2015). Does religion in schools go beyond branding?. Eureka Street, 25(16), 9.
Haynes, C. C. (2011). Getting religion right in public schools. Phi Delta Kappan, 93(4), 8-14.
James, J. H., & Barton, K. C. (2015). Religion in the classroom: Dilemmas for democratic education.
James, J. H., Schweber, S., Kunzman, R., Barton, K. C., & Logan, K. (2014). Religion in the classroom: Dilemmas for democratic education. Routledge.
Justice, B., & Macleod, C. (2016). Have a Little Faith: Religion, Democracy, and the American Public School. University of Chicago Press.
Lester, E. (2011). Teaching about religions: A democratic approach for public schools. University of Michigan Press.
Liedgren, P. (2014). Minority religion in school: the case of Jehovah’s Witnesses. British Journal of Religious Education.
Marks, M. J., Binkley, R., & Daly, J. K. (2014). Preservice teachers and religion: Serious gaps in religious knowledge and the First Amendment. The Social Studies, 105(5), 245-256.
Marzilli, A. (2009). Religion in public schools. Infobase Publishing.
Merino, N. (2012). Religion in schools. Detroit: Greenhaven Press.
Merriman, S. A. (2009). Religion and the state: an international analysis of roles and relationships. ABC-CLIO.
Nord, W. A. (2014). Religion and American education: Rethinking a national dilemma. UNC Press Books.
Renehan, C. (2014). Openness with Roots: Education in Religion in Irish Primary Schools. Cambridge Scholars Publishing.
Rohe, M. (2016). Religion in Schools from a Legal Viewpoint. In Human Rights and Religion in Educational Contexts (pp. 73-90). Springer International Publishing.
Sandberg, R. (2011). Law and religion (p. 86). Cambridge: Cambridge University Press.
Schroeder, B. C. (2008). Science instruction in the context of Christian faith. Theology and Science, 6(3), 319-330.
Seuse, H., & Clark, J. M. (2014). Life of the servant. Cambridge: The Lutterworth Press
Shapiro, J. P., & Gross, S. J. (2013). Ethical educational leadership in turbulent times: (Re) solving moral dilemmas. Routledge
Wajskop, G. (2016). Are Teaching Practices Suitable for Classes of Six-Year-Old Children?.
Wald, K. D., & Calhoun-Brown, A. (2014). Religion and politics in the United States. Rowman & Littlefield.
Webb, S. H. (2000). Taking religion to school: Christian theology and secular education. Grand Rapids, Mich: Brazos Press.
Wertheimer, L. K. (2015). Faith Ed: Teaching about Religion in an Age of Intolerance. Beacon Press.
Wulff, D. (2014). Psychology of religion. In Encyclopedia of psychology and religion (pp. 1424-1429). Springer US.
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