SUMMARY
Abstract Vir ’n toenemend multireligieuse samelewing en globaliserende wêreld behoort die opvoedeling, net soos in die verlede, voorberei te word vir saamleef met mense wie se religieuse oortuigings anders is as hulle eie. Die doel van hierdie artikel is om die belangrikste modelle van interreligieuse toleransie in terme van hulle bruikbaarheid in die onderwys te evalueer. Hierdie evaluering geskied aan die hand van die volgende maatstawwe: die struktuur en aard van religie en die plek daarvan in die lewe van die mens; die aard, doelstellings en reikwydte van onderwys; die toenemende diverse samestelling van samelewings; en die kontemporêre samelewingstendense van toenemende individualisering en pluralisering. Die hoofmodelle van interreligieuse verhoudings, naamlik eksklusivisme (sowel die sendingywer- as die laissez faire-variasies), inklusivisme, universalisme en ook die verskillende vorms van pluralisme, insluitende positiewe of dialogiese pluralisme, word aan hierdie maatstawwe gemeet. Op grond van die tekortkomings van hierdie modelle word ’n nuwe model, te wete ’n lewensbeskoulik(e) saamleef, vervolgens ontwikkel en voorgestel.Models of interreligious tolerance for education in the 21st century. For an increasingly multi-religious society and globalised world, the educand should also be prepared for living with people who embrace religious beliefs that may differ from their own. The aim of this article is to evaluate the various models of interreligious tolerance in terms of their usefulness in education. This assessment takes place according to the following parameters: the nature and structure of religion and the place thereof in the lives of people; the increasingly diverse composition of societies; the contemporary societal trends of growing individualisation and pluralisation, and also the nature, aims and extent of education. The major models of interreligious relations are weighed up against these criteria, namely exclusivism (including both the missionary zeal and laissez faire variants), inclusivism, universalism as well as the various forms of pluralism, including positive or dialogical pluralism. On the basis of the defiiencies of these models a new model, namely world and life view co-existence, is then developed and suggested.