Education in Swedish religious education is, as argued by Niemi (2018), Berglund (2013), Enstedt & Plank (2018), Halvarson Britton (2019), and others steeped in both the World Religions Paradigm (cf. Owen, 2011; Masuzawa, 2005) and a Protestant, Lutheran perception. It impacts both how religion is perceived, and what is taught about religion. It is furthermore limited by a notion of secularity and a “cramp of objectivity” (Hartman, 2011). This view is articulated in the national curriculum of the school subject of RE, and is enacted by teachers (Dalevi & Niemi, 2016). Research on Swedish RE classrooms has shown, that more often than not religion is depicted as something strange, and adherents as “others” (cf. Kittelmann Flensner, 2015). The question at this juncture concerns the role of the school and religious education, and, most importantly, what the school, given this context, ought to do. In this article, we will explore what religious education could look like, and what purposes it could fulfil. In our view, the research direction focusing on Lived Religion is of particular significance, where elements such as the student’s own life world, materiality, practices, and access to narratives are utilised in a way that does not see religion as a separate entity, but as an integral part of everyone’s life (Enstedt & Plank, 2018). This bottom-up rather than top-down approach, which has been previously overlooked and even disparaged, has recently undergone a renaissance (cf. Rosa 2023). This way, rather than focusing on “the world religions”, the actual practices and materiality can be focused, on that not only religions share, but secular worldviews as well. Thus, a better understanding of religion as a phenomenon can be fostered, and perhaps of life as well. Making sense of religion, rather than portraying those belonging to religions as “others”.