Paper abstracts

KEYNOTES

Bishop Anthony (Vrame) of Synada (Holy Cross Greek Orthodox School of Theology Greek Orthodox Archdiocese of America): 20 Years Later: Old Challenges, New Opportunities

Over the last twenty years, Orthodox Christian religious educators have continued to develop strategies and resources that hand forward the Orthodox Faith and Way of Life to another generation. We do this during a time of rapid social and technological change, especially the rise of social media influencers and others presenting Orthodox Christianity. This presentation will present how the old challenges of faith transmission have been even more challenged by these changes, which have themselves created new possibilities for religious educators. Calls for more catechetical materials, better training for catechists, the surge in interest in Orthodoxy (and conversions), greater engagement with the social and ethical questions of the day each, in their own way, raise questions that scholars and practitioners of religious education must begin to address. Thus, these classic, or “old” questions about what someone needs “to know” to be an Orthodox Christian, how is one “formed” as an Orthodox Christian, and what does someone need “to do” as an Orthodox Christians need to be answered creating new possibilities for the work of Orthodox Christian religious educators moving forward.

Professor Arniika Kuusisto (Faculty of Educational Sciences, University of Helsinki): Minority Religious Socialisation and Sustainable Existential Well-Being in Superdiverse Global Context: Pathways to Resilience

Global polycrisis, including war news and climate crisis, causes anxieties and challenges the existential wellbeing and resilience of many children and youth. At the same time, also the Finnish societal landscape of values and worldviews has undergone notable changes into an increasingly superdiverse context of growing up. Thereby, children and youth growing up within religious minorities are increasingly confronted with negotiations on values, identities and memberships in the wider society, including their peer group in school.

This presentation focuses on empirical research findings on religious minority socialization and existential resilience and wellbeing. Theoretically, it draws from previous philosophical and psychological literature on sustainable wellbeing, existential resilience, and the sense of meaning in life. Meaningful personal worldview has been seen to include the key dimensions of sense of meaning in life, whereas existential resilience, provided by one’s meaningful view of the world and one’s place in it, is a key element contributing to individual’s sustainable well-being.

Dr. Yauheniya Danilovich (University of Vienna, Faculty of Theology, Institut for Religious Education): Negotiating Tradition: Rethinking Orthodox Religious Education in the Diaspora through the Perspectives of Children and Adolescents

In German-speaking countries, Orthodox Churches have invested considerable efforts in establishing Orthodox Religious Education within public schools while simultaneously expanding educational opportunities in parish communities. These developments take place in contexts shaped by migration, multilingualism, and increasing religious diversity. Consequently, the ways in which Orthodox identity and tradition are understood, communicated, and appropriated must be examined from the perspective of the lived experiences of Orthodox children and adolescents.

This keynote examines how Orthodox children and adolescents experience, interpret, and negotiate tradition in contemporary diaspora contexts. Drawing on interviews with Orthodox youth as well as broader empirical data on children’s perspectives, the presentation places young people’s voices at the centre of discussions on Orthodox Religious Education. Particular attention is given to four interconnected spaces of religious learning: school, parish, family, and the digital sphere. How do young people encounter Orthodoxy across these settings? How do institutional expectations interact with their lived experiences? And how do their perspectives challenge or reshape prevailing understandings of tradition?

Two themes are especially significant. First, the tension between particular identities rooted in language, culture, and parish life and the construction of a broader pan-Orthodox identity. Second, the role of multilingualism, which can both facilitate access to liturgical and cultural heritage and create barriers to participation and understanding. The presentation explores the relationship between intended curricula and actual processes of religious learning, asking not only what Orthodox education seeks to transmit but also what is ultimately appropriated by young people themselves. It further addresses challenges such as limited professional training pathways for Orthodox religious educators, concerns about identity loss in ecumenical cooperation, and the culturally and linguistically specific character of many parish-based educational settings.

The keynote argues that the perspectives of children and adolescents provide an essential lens for understanding tradition as a process that combines continuity with ongoing adaptation and change. Viewed from this perspective, minority status emerges not primarily as a challenge but as an opportunity to rethink Orthodox Religious Education, strengthen connections between school and parish, and develop forms of transmission that are responsive to the realities of contemporary Orthodox youth.

PAPERS (in alphabetical order by speaker)

Elisa Balčin (University of Eastern Finland): Minority teachers in the school community – a study of Orthodox religion teachers

Students participating in Orthodox religious education in comprehensive schools and upper secondary schools today have a very diverse background. In recent years, there has been an increasing number of children and youth with an immigrant background in study groups. For example, the majority of children and youth who came to Finland as refugees from Ukraine participate in Orthodox religious education in Finland.

In this presentation, I present my doctoral dissertation research and its preliminary research results. The aim of the research is to investigate the role of the Orthodox religious education teacher as a representative of a minority in the school community. At the same time, I examine the role of the Orthodox religious education teacher as a supporter of the identity and integration of minority students. The research is related to multicultural education in schools.

The research questions are: 1. What is the role of an Orthodox religious education teacher in the school community? 2. How does an Orthodox religious education teacher support the identity and integration of minority students?

The research focuses on a rarely studied target group: Orthodox religious education teachers in comprehensive schools and upper secondary schools. This is a qualitative study. Data collection will take place through interviews in spring 2026. The analysis method is qualitative content analysis based on data. The presentation offers first glance at the research results.

From the perspective of Equality and Act on the Freedom of Religion, it is important that consideration for minorities is a natural part of the everyday life of the school community. The study provides concrete examples of consideration for minorities. The research results can be utilized both in the development of teacher education and in the promotion of multicultural education in schools nationwide.

Maria Chaita (Aristotle University of Thessaloniki): Tradition and Empowerment: Roma Women in Religious Education

Inclusive education seeks to ensure equal participation and learning opportunities for all students, regardless of their abilities, cultural background, or social conditions. Within this framework, inclusive religious education can contribute to the recognition of cultural diversity and promote dialogue, empathy, and mutual understanding among students from different religious and social backgrounds.

This paper focuses on the Roma community in Greece and explores the relationship between religious education, cultural tradition, and women’s empowerment. In many Roma communities, traditional social structures strongly influence gender roles and shape the position of women within the family and community. These cultural patterns may limit women’s access to education and participation in wider social life.

The main research question of this study is how religiously inspired educational initiatives can contribute to the inclusion and empowerment of Roma women while respecting their cultural identity and traditions. The study adopts a qualitative case study approach focusing on the Youth Center “Lighthouse of the World” in Dendropotamos, Thessaloniki, an initiative operating under the care of the Holy Metropolis of Neapolis and Stavroupolis. The analysis is based on the examination of the center’s educational and social activities, which aim to provide support, learning opportunities, and creative engagement for Roma youth and women.

The findings suggest that initiatives connected with Orthodox Christian institutions may contribute to inclusive educational practices that support the empowerment of Roma women, while also negotiating the balance between cultural tradition and social integration. The paper contributes to the study of Orthodox Christian religious education by highlighting how faith-based initiatives can function as spaces of inclusion and empowerment for marginalized communities.

Shtelyan Dimov (University of Bamberg, Germany): The Role an impact of Religious Education in Bulgaria

In my report, I would like to draw attention to the question of whether religious education creates responsible citizens or creates division and turmoil in society. In Bulgaria, religious teaching is present in school only as an elective subject, over the years, the positive results are a clear sign that education in values strengthens the inner world of the child and builds responsible personalities who have a personal attitude to good and evil. Through participation in various civil cases through the eyes of a participant and not a spectator in society, the student understands virtues and values as a driver of his actions and realizes the importance of the relationship to the other in the parameter of society.

The report examines the role and importance of religious education in the modern world, emphasizing its function of building civic responsibility, social cohesion and development. It traces the historical development of religious education in Bulgaria and various European countries, analyzing the cultural and political factors that influence approaches to teaching religion. Arguments are presented for the positive impact on students’ moral foundations, empathy and social engagement, as well as for the importance of critical thinking and ethical dilemmas in the educational process.

Stavros Fotiou (University of Cyprus): Living Tradition and Dialogical Minorities

Tradition is a living present; it is a specific perception of the relationship of human being with God and, by extension, with themselves, their fellow human beings, and nature. Consequently, it gives meaning to every aspect of life.

Its main characteristic is the dialogue with every otherness, which may be expressed by various minorities in one country. Dialogue means revealing one’s own identity before the freedom of others and at the same time being ready to accept whatever is true in them. Ιn every case, dialogue is useful since it brings about a re-examination of any identity in view of the challenges of otherness.

The lesson of Theology must highlight the dialogical relationship between tradition and minorities. It must teach people to recognize differences and manage them in a way that is beneficial to all. It must promote, at least, their cooperation to solve key problems of the modern world.

Evangelia Karakostantaki & Kyriakos Stavrianos (University of Crete): The Greek Religious Education Curriculum and the Challenge of Religious Diversity in Primary Schools

In recent years, the school environment has changed due to immigration and globalization. The coexistence of Orthodox Christian identity and religious pluralism has become a critical issue of educational policy and theological pedagogy. The Religious Studies course is organically integrated into Greek education and is mandatory. Its mission, as defined by the Ministry of Education, is primarily the “development of religious consciousness” of pupils, while the decisions of the Plenary Session of the Council of State confirm its confessional character, with the right of exemption for non-Orthodox or atheist students. The aim of this study was to investigate how Orthodox Christian identity and religious diversity are articulated in the current Greek Primary Religious Education (RE) curriculum of the Greek Ministry of Education. The main research question of this study that arose was to what extent the Greek curriculum for the Religious Studies course responds to the management of religious diversity. The study was a theoretical and document-based approach, using qualitative content analysis. Utilizing a qualitative document analysis, this research examined the official curriculum document of the religious studies course published by the Greek Ministry of Education. It analysed the general aims, specific objectives, and the seven thematic areas of the Greek RE curriculum in Primary Education, focusing on issues related to religious diversity and coexistence. The analysis showed that the curriculum aims to balance between two alternating orientations: on the one hand, the reinforcement of Orthodox religious consciousness and cultural continuity and on the other hand, the development of students’ ability for dialogue, respect of diversity and harmonious coexistence with the religious “other”. However, the direction of the curriculum remains focused on Orthodox Christianity.

Marina Kiroudi (University of Bonn): ‘That’s me’: Identity Markers in Glocal Contexts and Orthodox Religious Educational Spaces

The ability to form and determine your personal identity as well as to find your place in society is remarkable. Accordingly, it highlights its significance in education, which encompasses the whole person. The statement of competence, ‘That’s me’, can be found in a primary school curriculum for Orthodox religious education in Germany. Its significance increases in relation to its context. Orthodox Christians are a minority in Germany, and the biographies of most of them are connected in various ways with migration. Consequently, the lives of Orthodox children and young people are characterised by glocality, both personally and socially, for example within their family, church community and school. At the same time, questions arise about where they can feel at home physically, mentally and spiritually.

This paper considers this situation to be both a challenge and an opportunity to expand the scope of self-discovery and reveal a spiritual dimension within the context of glocality. It aims to make these dimensions fruitful for religious learning processes. Methodologically, the paper proceeds in three steps. Firstly, glocal identity markers and spaces are reflected from an autoethnographic standpoint. Secondly, the resulting theses are deepened, supplemented and expanded upon with theological foundations for space and identity. Pedagogical implications for Orthodox religious educational spaces are finally formulated in a third step. The paper’s central findings primarily offer perspectives on spaces in their broadest sense. These perspectives consider specific contexts, are informed by Orthodox theology and locate identity formation and the capacity for dialogue within Orthodox religious education. In this way, the paper makes a fundamental contribution to the highly relevant topic of identity formation and religion in the study of Orthodox Christian religious education.

Magdalena Legkostup (St. Methodius University of Veliko Tarnovo, Bulgaria): Orthodox Religious Education in Majority and Minority Contexts: Comparing Bulgaria and Finland towards a Dialogical Model of Identity

This comparative study examines the pedagogical challenges and opportunities of Orthodox religious education in pluralistic educational contexts, focusing on Bulgaria (a majority Orthodox environment) and Finland (a legally recognized minority context). It argues that religious identity is shaped differently when Orthodox affiliation is culturally normative versus legally institutionalized, but in both settings the core educational objective remains the cultivation of reflective religious identity. Drawing on sociological data, legal frameworks (Finland’s Basic Education Act 628/1998), and educational theory (intercultural and interpretive frameworks), the paper develops a dialogical Orthodox education model that integrates confessional clarity with openness to pluralistic dialogue. The model advances a shift from both cultural reductionism and defensive confessionalism towards interpretative competence, theological literacy, and respectful engagement with religious diversity. The findings contribute to the contemporary debate on how religious education can sustain Christian tradition in a plural Europe without sacrificing intellectual rigor or intercultural sensitivity.

Madara Mickevica (University of Latvia): Spiritual Care for Non-Religious Minorities in a Christian-Majority Context: Christian Chaplains in Latvian Clinical Settings

This paper asks how Christian chaplains in Latvia provide spiritual care to non-religious patients in Christian-majority clinical settings, and what such encounters reveal about religious formation in plural contexts. As religious diversity increases, chaplains can no longer presume shared beliefs, language, or practices. The paper examines how they remain faithful to their Christian identity while respecting patient autonomy and avoiding proselytism.

The paper concludes that encounters with non-religious patients should not be understood only as a challenge to Christian chaplaincy, but also as a formative opportunity. They require chaplains to practice attentive presence, ethical discernment, and non-coercive care, while remaining rooted in their own confessional tradition. The findings suggest that authenticity in Christian spiritual care is expressed not only through proclamation, but also through disciplined listening and hospitality toward difference.

The paper contributes to the study of Orthodox Christian religious education by showing that strong confessional identity and openness to pluralism are not opposites. It argues that the formation of clergy, chaplains, and religious educators in Orthodox and other Christian contexts should include preparation for dialogical, ethically grounded, and non-proselytising engagement with religiously diverse and non-religious persons.

Vasiliki Mitropoulou (Aristotle University of Thessaloniki): Bridging Tradition and Algorithms: Attitudes of Theology Students at the Aristotle University of Thessaloniki (AUTh) towards AI Integration in Religious Education

The rapid diffusion of Generative Artificial Intelligence (GAI) tools into higher education raises questions that are particularly acute in disciplines shaped by longstanding hermeneutical and pastoral traditions. Religious Education (RE) is one such discipline — one where the tension between technological affordance and pedagogical identity is rarely straightforward. This paper presents findings from an empirical study conducted among third-year undergraduate students enrolled in the course “ICT Applications in Religious Education” at the School of Theology, Aristotle University of Thessaloniki (AUTh), examining how prospective educators perceive, evaluate, and position themselves in relation to AI integration in RE practice.

The study employed a mixed-methods design, combining a structured Likert-scale questionnaire with semi-structured interviews, allowing for both quantitative mapping of attitudes and qualitative exploration of the reasoning behind them. Thematic analysis of the interview data was conducted inductively, while descriptive and inferential statistics were applied to questionnaire responses to identify patterns across demographic subgroups. The theoretical framing draws on the OECD Digital Education Outlook 2025, particularly its conceptualization of “AI Literacy” as a competency that extends beyond technical proficiency to encompass critical, ethical, and contextual dimensions of algorithmic engagement.

Preliminary findings reveal a nuanced picture. Students broadly acknowledge the operational utility of AI — notably in lesson planning, differentiated instruction, and the processing of patristic texts — yet express consistent reservations about entrusting AI-generated content with the interpretive and formative responsibilities that characterize Orthodox catechetical practice.

Niki Papageorgiou (Aristotle University of Thessaloniki): Ethics as an Alternative to Religious Education in Greece: The Challenge of Religious Pluralism

Starting with the new school year (2026–2027), a new religious education course will be introduced for the first time in primary and secondary education in Greece, an alternative to the existing religious education course, which was deemed denominational by the Council of State. This is the Ethics course, which was established by the Ministry of Education following the Council of State’s decisions (1749 & 1750/2019) and is intended for students who are exempt from the religion course for reasons of religious conscience (atheists, agnostics, members of other religions, and members of non-Orthodox denominations).

The main research question of this paper is to analyze whether the newly introduced Ethics course reflects the gradual transformation of Greek society into a pluralistic and multicultural one in recent years.

The methodology is based on a combination of quantitative and qualitative data describing contemporary Greek society, the role of religion/the Church within it, as well as the significance of religious education in contemporary Greek schools.

The main conclusions indicate that in recent years, new religious and cultural population groups have emerged in Greek society, requiring new forms of religious education. On the one hand, an endogenous pluralism that “creates” new population groups, such as atheists, agnostics, the religiously indifferent, etc., and on the other hand, an exogenous pluralism that “brings” to Greece a growing number of immigrants of diverse ethno-religious backgrounds, are gradually transforming the religious and cultural landscape in Greece.

The paper contributes to the study of orthodox Christian religious education in Greece, highlighting the need for its adaptation to new social and cultural reality.

Evangelos Pepes (Aristotle University of Thessaloniki): From Coexistence to Engagement: Rethinking Orthodox Religious Education in Plural Classrooms

School Religious Education faces the challenge of religious pluralism in contemporary classrooms, which tests the endurance of traditional assumptions about the coherence between tradition, identity and student experience at the level of educational practice. Although Orthodox theology does not presuppose social homogeneity as a condition of unity, curricula and pedagogical approaches often presuppose a single and stable student identity. This discontinuity highlights the limits of pedagogical approaches based on coexistence where diversity is recognized but remains pedagogically unexploited.

In this paper, a critical review of such approaches highlights engagement as a necessary shift in both epistemological and pedagogical terms. In this context, engagement is not understood as simple interaction, but as a deeper process of dialogical encounter, reflexive positioning and identity negotiation within conditions of diversity. Utilizing contemporary approaches to lived religion and diversity within traditions, the paper challenges essentialist representations of Orthodoxy and highlights the multiple ways in which tradition is interpreted and experienced.

At the same time, the curriculum is approached as a non-neutral, value-charged framework, which shapes the visibility and legitimacy of both majority and minority perspectives. Within this context, students often construct hybrid and fluid identities that transcend clear categorizations, questioning the adequacy of transmissive models of Religious Education.

Based on a conceptual analysis of recent literature, the paper argues that the presence of minorities is not just a challenge but also a critical analytical lens for reconceptualisation of tradition as relationship, interpretation and pedagogical openness. Finally, it is proposed that the shift towards approaches based on engagement is a necessary condition for an Orthodox Religious Education that responds to the conditions of plural classrooms.

Elena Pugacheva (Independent Scholar): What Cannot Be Automated: Saint Nektarios of Aegina, Artificial Intelligence, and the Pedagogy of the Heart in Orthodox Religious Education

This paper examines the meaning of Orthodox religious education in the context of artificial intelligence, religious pluralism, and changing social conditions shaped by globalisation, migration, and secularisation. Its central research question is: what aspects of Orthodox religious education can be supported by AI, and what aspects cannot be automated?

The paper argues that AI may assist teachers in preparing materials, translating and adapting content, supporting curriculum design, and making Orthodox tradition more accessible in diaspora and minority contexts. However, it cannot replace the essential formative purpose of Orthodox education: the cultivation of the person, the formation of conscience, and the transmission of faith within an ecclesial and personal relationship.

The argument is developed through the educational and spiritual legacy of Saint Nektarios of Aegina and his “pedagogy of the heart.” His approach emphasizes love, humility, freedom, responsibility, personal example, and inner transformation. The paper concludes that Orthodox identity should not be formed defensively in response to pluralism, but through spiritual depth, discernment, and truthful encounter with others.

The contribution of the paper lies in connecting contemporary debates on AI and religious education with the Orthodox pedagogical tradition. It shows that technology can serve Orthodox religious education only when it remains subordinate to the human, spiritual, and ecclesial work of forming the heart.

Teemu Toivonen & Pekka Metso (University of Eastern Finland): What is catechumen teaching for?  Teachers’ and priests’ perspectives on the purpose of catechumen activities

In Finland, the number of converts to the Orthodox Church has been steadily increasing since the 1960’s. Parishes have tried to address this challenge by offering educational activities for people interested in joining the Church, usually from a Protestant background. The Bishop’s Synod of the Orthodox Church of Finland issued a curriculum for catechumen teaching titled “With all our soul, and all our mind” (2025). The curriculum was partly based on a survey that mapped the needs and values of people engaged in catechumenal teaching in parishes, priests, and lay teachers alike. In our study, we analyzed the purpose of catechumen teaching as the actors understand it. The data for the study consist of the survey data, catechumen information provided on the Parishes’ internet pages, and guiding documents, such as the Curriculum for the Catechumenal teaching. What aspects of education do catechumen teachers and clergy value?

To analyze the data, we reflected on Gert Biesta’s three-dimensional theory of the purposes of education. Central to Biesta’s theory is the subject-ness of a person, her “coming into the world” as a person capable of making her own decisions or leaving them undone and bearing responsibility for this. It seems that those responsible for teaching are more likely to conceptualize the target of teaching in terms of qualification and, especially, socialization, rather than in terms of subjectification. What is remarkable is that subjectification is at times regarded as the ultimate purpose of catechumenal teaching. Qualification, that catechumens have enough information to make their decision freely, and socialization, that they consider the community right for them, are considered subordinate to subjectification. Free choice, in other words, is valued. This an interesting finding as human freedom is a key Christian value in the Orthodox tradition.

Nikolaos Tsirevelos (Aristotle University of Thessaloniki): Intercultural communication and Christian witness: The path towards democratic culture and the acceptance of minorities in education

In recent decades, the importance of intercultural Christian witness and mission in religious studies and education has been highlighted. Intercultural Christian witness refers to the transmission of the message of the Gospel in pluralistic environments and emphasizes the dialogue of others, the defense of human rights and especially of minorities, social justice, interreligious contacts and the confrontation of phenomena of violence and fanaticism with religious, national, ethnic and social backgrounds. The main purpose of the thesis is to explore bibliographically the possibilities of highlighting human rights and dialogue through intercultural communication and Christian witness in education. The main purpose is framed by the following research questions. a) How can intercultural Christian witness be linked to Religious Education based on contemporary needs and quests? b) How can such education not be indoctrination and proselytism and be useful for all students, cultivating the Capacities of Democratic Culture? c) How do students receive and manage teaching techniques and educational material related to intercultural Christian witness and communication and human rights through experiential methods? The method uses literature review and thematic analysis. The last research question examines the answers of 104 students from 4 Universities, who were taught about human rights and the intercultural approach of Christian witness and communication in 2024. The research highlights that religious education can utilize intercultural Christian witness as teaching material and the mediation and communication factors between others, with the aim of raising awareness about human rights and preparing students for life itself. In this process, the use of experiential learning and communication methods is considered important.

O.L. Yanushkyavichene, E.R. Kupriyanova (Independent Scholars): Motivation for Learning on Educational Platforms and Orthodox Conceptions of Humanity

Motivation is one of the central challenges of contemporary education, especially as learning increasingly takes place on digital educational platforms where direct human interaction is limited. Because motivation is closely connected to dopamine regulation, many educational platforms intentionally stimulate dopamine production through gamification, social interaction, and meaningful goal setting.

An example is the Growth Engineering Learning Management System, which seeks to motivate learners through gamification, social learning, and epic meaning. This concept, emphasized in the work of Yu-kai Chou, encourages learners to feel part of something greater than themselves. In practice, it creates the desire to become “heroes.”

The search for higher meaning, however, has long been recognized as fundamental to human existence. Viktor Frankl argued that human beings are driven by a search for meaning, while Evgeny Trubetskoy maintained that true meaning must be absolute. Orthodox Christianity similarly teaches that humanity’s ultimate purpose is theosis—union with God. As Athanasius of Alexandria stated, “God became man so that man might become deified.”

The authors suggest that educational platforms may distort this natural spiritual longing by offering artificial forms of meaning while promising fulfillment without genuine inner transformation.

Gamification motivates learners through badges, points, rankings, and rewards that stimulate short-term dopamine release. Orthodox anthropology, by contrast, emphasizes long-term spiritual growth through discipline, effort, and gradual transformation. Similarly, while social learning platforms promote collaboration and virtual interaction, Orthodoxy views authentic communion with God and other people as a deeper foundation of human existence.

Thus, Orthodox values provide an alternative understanding of motivation. Whereas digital platforms rely on external stimulation and short-term engagement, Orthodox anthropology emphasizes transcendent meaning, authentic communion, and long-term spiritual development as the deepest sources of human motivation.