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Existing scholarly work on the contemporary Jewish Renewal movement focuses largely on its feminist assertions and the general practices and characteristics of adherents. This investigation examines the underlying theology expressed through the written work and authoritative texts of the movement's leadership, especially Rabbi Zalman Schachter-Shalomi. Using an interdisciplinary approach melded with the techniques of rhetorical criticism and qualitative research/grounded theory development, the study identifies and examines five strategies used by the Jewish Renewal movement to reconstruct Jewish theology. Those strategies are: reinterpretation of the fundamental themes of Jewish theology, God/Torah/and the people Israel, to suit contemporary sensibilities; deriving authority for that reinterpretation from both traditional and contemporary thinkers; emphasizing the imaginal to achieve redemption; expressing the interpretation in liturgy; and linking the interpretation to the greater purpose of providing a direction for post-Holocaust Judaism. This study demonstrates that Jewish Renewal reconstructs Jewish theology in a way that resonates with the postmodern ethos, yet is profoundly Jewish, being firmly rooted in Jewish sources and texts. While Renewal theology stands in tension with other contemporary Jewish theological trends, it nevertheless is making an important contribution to the development of a postmodern, post-Holocaust Judaism.

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Sweden has an integrative approach to religious education and the classroom is a platform for religious plurality. At the same time, school is one of the sources for youth to get their information about religions. The aim of this thesis was to describe how teachers of religious education in Sweden perceive their own teaching in relation to a religiously diverse context. The research questions were as follows: How do upper secondary school teachers of religious education describe their teaching, as taken place in a religiously diverse classroom, as well as a religiously diverse society? and How can we understand the image of religious diversity which is being conveyed by the teachers', in relation to James A. Beckford's clarification of the concept religious pluralism. By using an inductive qualitative content analysis, four semi-structured interviews with upper secondary school teachers of religious education were analysed. Through the results three themes emerged, which were: motivations, selection strategies and teaching strategies. To understand how these were related to religious diversity in society as well as in the classroom the results were analysed from a didactics perspective. To understand the image of religious pluralism that was constructed in the teacher’s descriptions James A. Beckford’s concept of religious pluralism was applied To conclude, the results answer to the questions of didactics. The religious diversity within the classroom emphasizes the question of how the teaching is conducted, while the religious diversity in society emphasizes the question of what is being taught. The question of “why” relates to both the diversity in the classroom as well as society. The description mirrors different forms of religious diversity. The teachers’ aim is to generate recognition and acceptance towards religious diversity which is in line with the curriculum. The teachers’ description of the content constructs an image of the level of religious diversity which relates to what is current in society. The religious diversity in the classroom is also described to have a certain positive value for the teachers as it allows different teaching strategies to be used.

In recent years it became an important feature in Christian churches to educate churchgoers beyond the normal sermons on Sundays. For every Christian to grow in holiness, they need to be developed and grow under the rule of leaders (Shepherds Training Manual, page 5). A growing number of congregations divide their members in smaller groups, i.e. home cells, where they are taught in smaller, intimate circumstances. The main purpose of these home cells is to have fellowship with each other and to receive biblical and spiritual teaching. Meetings usually take place once a week. Home cells usually function under the authority of the church, and home cell leaders report to the leaders appointed over them as per the congregation specifications and structure. Home cells operate in conjunction with general church structures and do not function as a separate entity. Churches in the larger metropolitan areas make use of Bible schools where formal schooling takes place, usually during the week on an evening. The schooling usually takes place at the church building, and the pastor/s mostly acts as religious teachers and/or biblical instructors. The aim of these instructors is to enlighten the Word of God and to lead their fellow Christians into a better understanding of their stand in righteousness in the Lord God. It also became increasingly popular to invite guest teachers or lecturers to teach the congregation members. Wise church leaders allow their leaders to share in the planning of teaching opportunities (Fischer, 1977:86). In congregations that support home cells, these leaders are the home cell leaders who have been instructed by the pastor, and who are in turn expected to teach fellow home cell members. This kind of teaching might happen on a formal basis where all home cells are present, or teaching can be informal during home cell sessions, where specific learning materials are used, i.e. the Bible and prescribed course material. A home cell session usually takes the form of congregation members convening at a specific pre-agreed venue. During this meeting they initially attend to issues regarding emotional and physical needs, eventually culminating into the teaching of spiritual and religious matters from the Word of God. / Prof. D. van der Westhuizen