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This study represents the first German-wide investigation of Islamic theology and religious education students. We examined how these prospective multipliers approach Islam in a reform-oriented manner. It was also asked whether study motivation, representation by Islamic associations, segregation, value orientations, enemy images, as well as fundamentalism and Islamism determine reform orientation. An online questionnaire was completed by N = 252 students representative for gender. The newly developed Reform Orientation Scale was proved reliable and valid. Reform orientation was positively predicted by the motivation to impart European-shaped Islam and a value orientation towards gender equality, and negatively predicted by representation by DİTİB, social segregation, enemy images, and fundamentalism. The findings emphasise the need for reflections on representation by Islamic associations and anti-Western and anti-Semitic enemy images. [ABSTRACT FROM AUTHOR]

Amidst increasing globalization and religious diversity, acknowledging and embracing openness towards religious and/or cultural others has become crucial for societal cohesion and international relations. Theological scholars, holding significant potential in mitigating inter-religious and intercultural prejudices, can play a pivotal role in addressing this challenge. However, it is acknowledged that theologians themselves may harbor such biases. This study, conducted within the framework of the Religious Openness Hypothesis, employed an online questionnaire among theology students, seen as future multipliers of religiosity, in Germany and Turkey (N = 513) using convenience sampling. The results reveal the consistent relation of religiosity to all forms of prejudice among German Christians, with a linked defense against secularism potentially leading to self-isolation and the protection of their own worldview against religious or cultural outgroups. In contrast, the (generally high) prejudice among Turkish Muslims appears to be rooted not primarily in religiosity or defense against secularism but in fundamentalism and, most likely, in other socio-cultural factors such as politics and education. For both subsamples, religiosity was positively linked with xenosophia, particularly when accounting for fundamentalism. The article concludes by proposing curriculum implications for universities and schools in both cultural contexts. [ABSTRACT FROM AUTHOR]