Creditions as subject in school lessons
This section is particularily affected by translational challenges
Our faith/belief
Faith/belief unites and faith/belief divides. In our culture, we are used to orientating ourselves on the question of content first: What does someone believe? Adherence to certain religious or non-religious beliefs (the role of women in the church, vaccination, migration, sustainability, etc.) both unites and marginalises. What we believe in has an enormous influence on how we behave in the world and how we act. A Christian faith and Christian beliefs also shape the world. But the matter of faith/belief is more complicated than you might expect.
A completely new scientific approach to faith
In recent years, science has begun to take a completely new look at the phenomenon of faith/belief. At the centre of this is the question:What happens inside us when we believe? It is about the structure of physical-mental processes, for example emotions, perception, behaviour or inner stability. In science, these processes are referred to as creditions (Latin credere = to believe). For over a decade, the global network of the Credition Research Project has been working on researching the inner structure of belief processes.
The most important result ...
Belief processes are a function of our brain:
Credition is rooted in brain function.
... and its double consequence
- We cannot "not believe".
- Processes of belief are not limited to the sphere of religion.
The capability of believing is a basic anthropological endowment. We make use of it countless times every day in a wide variety of everyday situations: beliefs play a key role in judgement, decision-making and action planning.
Can religious education benefit from knowledge about creditions?
Yes, it can. There are models for the course of faith processes that can be used in lessons.
Credition research has developed two different models. Both allow beliefs to be depicted as the results of internal processes.
The neural credition model can be used in biology lessons. Interdisciplinary teaching is also conceivable. Possible entry barriershave been identified for the religious education approach to the topic of creditions. They can be overcome.
In religious education, the credition communication model can be used. With its help, both the individual changes and the current results of faith can be communicated and discussed. For example, it is possible to visualise which internal parameters have led to the emergence of an individual's current belief. Even opposing beliefs can now be discussed in terms of their processual development. This can be particularly helpful when dealing with students of different religions. What we believe in has its own unique and distinctive biographical history. From a Christian perspective, this is the individual story of God with each of his creatures.
When talking about faith, it is helpful if teachers and students are familiar with the credition communication model. Its use at least allows "subjective and inner realities of students and teachers to be expressed in a formalised way (i.e. in a way that is not overwhelming or overpowering). This creates a prerequisite for being able to process their personal experiences in a communicative and appreciative manner" [Angel 2023].
Hans-Ferdinand Angel
Pupils do not usually find the topic of "faith/belief" particularly attractive in religious education lessons at school. For many of today's young people, Christian beliefs, their history and their current significance are foreign bodies that have little to do with their own lives and everyday communication. Can interest in the topic of "faith/belief" be awakened if they learn that faith processes are based on biological foundations - and if they get to know them? Is it interesting for them to learn that it is not possible to "not believe"? Will they possibly gain a broader view of their fellow students and the society in which they live? It may even be possible to understand the role that processes of faith play in social polarisation or inner-church controversies on the basis of knowledge about creedal traditions.
In order to investigate such questions, the Saxon State Office for Schools and Education offered an innovative further education programme. It was a successful pioneering event.
Franziska Mellentin
Teacher of Catholic religion and German in Dresden and consultant for religious education in the main department for schools and universities in the diocese of Dresden-Meißen
The first contact with the topic of creditions during a further training event organised by the Saxony State Office for Schools and Education was initially irritating. But in retrospect, the insights seem almost self-evident: inner processes must take place in people in order for them to come to a belief. In order for these processes to take place, a biological ability must be present. This makes it possible for people to believe. This also applies in religious terms, i.e. when people develop their individual religious faith. Knowledge about the psycho-biological contexts of human ability to believe could be used methodically to support pupils in dealing positively with their own ability to believe. I also see the possibility of using this approach to promote an unprejudiced approach to religion and faith, especially for pupils without religious socialisation. Exploring the topic of "credition" with a view to the school curriculum and working on a didactic development of the credition communication model has great potential - especially in strongly secularised regions such as ours. And it offers opportunities as a subject for interdisciplinary teaching.
A common basis for dialogue between "believers" and "non-believers"
Enhanced communication skills
How do we talk to our neighbours, colleagues, students and partners who identify as non-believers? This question may be a common challenge for religious people. From the perspective of credition research, however, the distinction between "believers" and "non-believers" is more misleading than helpful. We cannot "not believe". The difference between individuals, religions or societies is a result. This is subjective and individual. It is produced by creditions, i.e. by the inner processes on which our ability to believe is based.
So we have to differentiate: On the one hand, there are inner processes, and on the other hand, there are externally communicable results that were generated in these processes.
The processes are highly emotional and largely subliminal - i.e. they are not accessible to the conscious mind.
The results are reflected in what we believe or in what we believe in . They are also emotionally coloured and have a lasting influence on our actions and behaviour.
Connecting and dividing factors
Credition research can therefore bring an important social change of perspective into play:
- What unites us all is our "ability to believe". This is the anthropological endowment of every human being. It is a common basis for the entire human family.
- What can divide us - and set us against each other - are the results that we produce individually with the help of our ability to believe.
Knowledge of creditions can help us to talk about Christian faith and Christian beliefs in our time, but also about faith and beliefs of other religions. Religious education classes can familiarise students with this approach and offer them the opportunity to discuss their faith using the communication model.
