Karlo Meyer

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Karlo Meyer (born January 16, 1968 in Oldenburg (Oldb) ) is a German Protestant theologian and religious educator with a professorship at Saarland University .

Life

Meyer studied Protestant theology at the Bethel Church University , at the Eberhard Karls University in Tübingen and at the Georg-August University in Göttingen . After the First Ecclesiastical Examination in 1993, he took a one-year Masters degree in Education at the University of Birmingham . There he graduated from John M. Hull with a Master of Philosophy in 1996 . 1994 to 1997 he did his doctorate with Christoph Bizer at the Georg-August University of Göttingen Dr. theol. After pastoral and school activities, he became head of the department for interreligious cooperation in teacher training at the Gottfried Wilhelm Leibniz University in Hanover in 2006 . In 2008 he received a so-called "own position" from the DFG for his habilitation . In 2012 he submitted the completed habilitation thesis to Martin Rothgangel at the University of Vienna . Three years earlier he was appointed professor of religious education at the University of Bremen in 2009. In 2013 he was offered a position at Saarland University , where he has been teaching ever since. In 2015 he turned down a call to the Julius Maximilians University of Würzburg .

In 2018 he was elected to the board of the Society for Religious Education. His research areas include interfaith learning and confirmation work .

theory

Learning to testify: religious "testimony" as an "object"

In the 1990s, Karlo Meyer developed the didactic concept of religious “testimony” as the “subject” of the lesson (both with a hyphen). He is concerned with understanding foreign texts, artefacts, noises, smells, basic statements, etc. as elements of religious use that are only fully understandable from the actual context of their use and are therefore always resistant, or even "constantly" in school. will stay. They are not an “arte fact” that depends on skillful making, but rather “Religio-Prakt”, expressed with a neologism, with which religion is practiced. The persistent strangeness caused by the room in the school is to be taken up in the classroom, e.g. B. through the use of "foreignness markers" to make it clear that what is essential without the religious context of learning remains withdrawn.

Differentiation of four modes of religious development

Model-Religion-Modes-Cited-after-Karlo-Meyer-Basics-2019-S-178.png

Instead of simply imparting knowledge about correctnesses about religions, Meyer suggests activating the students themselves in interreligious learning . This activation could take place in four directions: 1. With a view to one's own small research on religious studies (e.g. interviews with people from different traditions); 2. With regard to the preoccupation with existential questions which the religions raise differently and which lead to dialogue as well as to one's own positioning (e.g. on the question: Is there a God and how does he relate to people?); 3. With regard to the organization of socially and factually appropriate encounters among people of different religions or appropriate encounters with foreign religious phenomena (e.g. design of the greeting and a conversation with a guest from the religions); 4. With a view to possible involvement in questions of religious policy or in the religious dialogue on site (e.g. when soliciting support for a prayer room for everyone in the school). Meyer summarizes these orientations in a graphic in which the objective coherence is accentuated upwards (research and dealing with existential questions) and downwards the importance of situational appropriateness is to be weighted more heavily (encounter issues and on-site engagement). In the horizontal orientation, towards the left in the scheme it is more about the factual reference, towards the right it is more about personal, inner involvement (see graphic on the right).

The double individual recourse

Based on these considerations, Meyer developed teaching materials in which children, adolescents and adults of different religions made the religious use of texts, buildings and other religious elements in an encounter situation transparent. In 2019 he coined the term “double individual recourse” for this approach. The term “double” means, on the one hand, that children and young people are introduced in the materials who practice a tradition and thereby enter into dialogue with others. On the other hand, it is also about the students and their views, who receive thought impulses from the materials. In interreligious learning, therefore, a double reference should always be made to religious practitioners (at Meyer especially children / young people) and to the learners in class. Meyer sees this approach also realized in materials by Mirjam Zimmermann and Thorsten Knauth .

Kap-10-09-Scheme-A -. Png

Ideally, Meyer sees that impulses from the individuals in the material with the contexts of use and relationships presented there act on the students as individuals with their own (school) contexts, and vice versa, that from the religious contexts of use and relationships of the students Pupil impulses flow into the lesson material design (see the graphic).

Liturgical learning

Meyer pursues a different thematic focus with empirical research projects on liturgical learning, especially in the context of confirmation work (KA). An outstanding result of qualitative and quantitative studies is that church services in the KA are perceived as positive above all when a high sense of community is experienced in the group. Neither youth services nor z. B. youthful teamers lead to a better perception of worship events. Even more or less peppy content is quickly forgotten. What has a more lasting effect are social bonding experiences that are experienced in and in the wider context of these events. Help z. B. “Supporting groups” who carry out the service (with singing, sympathy, etc.) and develop a strong bond with the young people (e.g. specifically worship-loving teamers or worship sponsors). On the path of the associated social experiences, there are also positive reviews associated with church services.

Works (selection)

Web links

Individual evidence

  1. ↑ This and all the following biographical information from https://www.uni-saarland.de/lehrstuhl/meyer/lehrstuhlinhaber.html
  2. ↑ http://www.afrp.de/vorstand/
  3. ^ Karlo Meyer: Testimonies of foreign religions in the classroom . Vandenhoeck & Ruprecht, Göttingen 2012 (first edition 1999), pp. 15–32, 264–290.
  4. ↑ Karlo Meyer: "Interreligious Impulses - Basics of the Hermeneutical-Pedagogical Problem, to take up dialogical impulses from foreign religious traditions". In: ZPT 4/2014, pp. 338-348.
  5. ^ Karlo Meyer: Basics of interreligious learning . Vandenhoeck & Ruprecht, Göttingen 2019, pp. 162–207.
  6. ^ Karlo Meyer: Basics of interreligious learning . Vandenhoeck & Ruprecht, Göttingen 2019, p. 178.
  7. ^ Karlo Meyer: Basics of interreligious learning . Vandenhoeck & Ruprecht, Göttingen 2019.
  8. ^ Karlo Meyer: Basics of interreligious learning . Vandenhoeck & Ruprecht, Göttingen 2019, pp. 360–407.
  9. ^ Karlo Meyer: Basics of interreligious learning . Vandenhoeck & Ruprecht, Göttingen 2019, p. 402.
  10. ↑ Karlo Meyer: “Divine service in confirmation work. A triangulative study ”. (= Work on religious education; 50), Vandenhoeck & Ruprecht, Göttingen 2012.
personal data
SURNAME Meyer, Karlo
BRIEF DESCRIPTION German Protestant theologian and religious educator
DATE OF BIRTH January 16, 1968
PLACE OF BIRTH Oldenburg (Oldb)