Verski pouk v slovenskih šolah

Miriam Stanonik: Perspective of a Headmistress of Public School

Verski pouk v slovenskih šolah: ovrednotenje in perspektive

Religious Education in Slovene Schools: Evaluation and Perspectives

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SEZNAM AVTORJEVLIST OF AUTHORS

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z Zavod sv. Stanislava

Verski pouk v slovenskih šolah: ovrednotenje in perspektive Zbornik mednarodnega simpozija v Zavodu sv. Stanislava, 26. in 27. november 2009

Religious Education in Slovene Schools: evaluation and perspectives Proceedings of the International Symposium in St. Stanislav’s Institution 26th and 27th November 2009

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Zbirka: Simpoziji v Zavodu sv. Stanislava, 5 Collection: Symposia at St. Stanislav’s Institution Urednik Editor Recenzenta Reviewers Prevodi English Translation

Roman Globokar

Slovensko lektoriranje Slovene Language Consultant Angleški jezikovni pregled English Language Consultant Prelom DTP Oblikovanje naslovnice Cover design Izdal in založil Published by Natisnila Printed by Naklada Copies printed

Jože Kurinčič

prof. dr. Alojzij Slavko Snoj in prof. dr. Ivan Janez Štuhec Lily Schweiger Kotar (koordinator/coordinator), Tatjana Košir, Valerija Peternel, Maria Arko Klemenc, Lea Frantar, Helena Podboj Mlakar, Tomaž Kremžar

Maria Arko Klemenc Anton Česen Marko Grimani Zavod sv. Stanislava, Ljubljana St. Stanislav’s Institution, Ljubljana, Slovenia Birografika Bori 300

Naslovnica: Mark Chagall, Stvarjenje človeka (detajl), 1956-58, olje na platnu, 300 x 200 cm Front cover: Mark Chagall, The Creation of Man (detail), 1956-58, Oil on canvas, 300 x 200 cm Nice, Museé National Message Biblique Marc Chagall CIP - Kataložni zapis o publikaciji Narodna in univerzitetna knjižnica, Ljubljana 37.091.3:2(497.4)(082) VERSKI pouk v slovenskih šolah : ovrednotenje in perspektive : zbornik mednarodnega simpozija v Zavodu sv. Stanislava, 26. in 27. november 2009 = Religious education in Slovene schools : evaluation and perspectives : proceedings of the international symposium in St. Stanislav's Institution, 26th and 27th November 2009 / [urednik Roman Globokar ; prevodi Lily Schweiger Kotar ... et al.]. Ljubljana : Zavod sv. Stanislava, 2010. - (Zbirka Simpoziji v Zavodu sv. Stanislava ; 5) ISBN 978-961-6650-09-0 1. Vzp. stv. nasl. 2. Globokar, Roman 253654272

© 2010 Zavod sv. Stanislava, Ljubljana www.stanislav.si; info@stanislav.si

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Predgovor urednika

Verski pouk v slovenskih šolah: ovrednotenje in perspektive Predgovor urednika Razpravljanje o verskem pouku v šoli se v slovenskem prostoru v zadnjih dvajsetih letih vedno znova pojavlja. Velikokrat je predmet političnega in ideološkega diskurza. Največkrat se govori o tem, da želi Cerkev uvesti v šole verouk in s tem bistveno povečati svoj neposredni vpliv znotraj vzgojno-izobraževalnega sistema. V tem obdobju je bilo sicer tudi nekaj strokovnih razprav na temo verskega pouka, vendar kljub temu opažamo na tem področju določeno terminološko in vsebinsko zmedo.

Z mednarodnim simpozijem z naslovom „Verski pouk v slovenskih šolah: ovrednotenje in perspektive“, ki se je odvijal v Zavodu sv. Stanislava v Šentvidu (Ljubljana) 26. in 27. novembra 2009, smo organizatorji želeli ovrednotiti dosedanje izvajanja verskega pouka v slovenskih katoliških šolah in oblikovati perspektive za poučevanje tega predmeta v prihodnje. K sodelovanju smo povabili učitelje verskega pouka, ravnatelje katoliških in javnih šol, raziskovalce z Univerze v Ljubljani, učitelje in strokovnjake iz tujine, nekdanje dijake katoliških šol in drugo zainteresirano javnost.

Poleg predavanj smo organizirali tudi vzorčne ure po razredih, ki so jih pripravili učitelji verskega pouka. Simpozij je odmeval tudi v medijih, vendar smo bili spet priče zelo ozkemu pogledu na to tematiko. Strokovni argumenti so zbledeli v senci ideološkega strahu pred Katoliško cerkvijo.

Z objavo predavanj s simpozija želimo prispevati h konstruktivni razpravi o vlogi verskega pouka v sodobni šoli. Prepričani smo, da lahko ta predmet odigra zelo pomembno vlogo znotraj vzgojno-izobraževalnega sistema v pluralni in medkulturni družbi, saj s poznavanjem verskih vsebin širi intelektualno in vrednostno obzorje posameznika in ga spodbuja k prizadevanju za medsebojno spoštovanje in dialog v družbi. Udeleženci simpozija smo ob sklepu izrazili skupno željo, da bi se razpravljanje o verskem pouku v Sloveniji v prihodnje odvijalo na strokovni ravni. Upamo, da bo ta zbornik spodbudil pozitivni premik v tej smeri.

Zahvaljujem se vsem avtorjem prispevkov, ki so s svojim znanjem in izkušnjami z različnih vidikov osvetlili problematiko. Zahvaljujem se mag. Katji Dragar za vsestransko pomoč pri organizaciji in za simultano prevajanje na simpoziju. Prisrčna hvala soorganizatorju simpozija in oblikovalcu zbornika mag. Tonetu Česnu. Hvala tudi prof. Lily Schweiger Kotar za koordinacijo prevodov in urejanje angleškega dela zbornika.

Ljubljana Šentvid, november 2010

Roman Globokar

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Verski pouk v slovenskih šolah: ovrednotenje in perspektive

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Spremna beseda

Spremna beseda Verska svoboda v kaki deželi velja po mnenju mnogih za „lakmusov papir“, za zanesljivega pokazatelja splošnega stanja demokratičnosti, pravne države in spoštovanja človekovih pravic. To svobodo je treba razumevati v pozitivnem in ne v negativnem pomenu. Ne gre samo za to, da država ne prepoveduje izpovedovanja vere in vseh drugih posameznikovih in občestvenih dejavnosti, ki so povezane z verovanjem ali iz njega izhajajo. Varovanje človekovih pravic, ki ga svojim državljanom dolguje država, zahteva več, zahteva pozitivno svobodo. Zato država ne samo ne nasprotuje temu, da se državljani izobražujejo, kajti pravica do izobrazbe je tudi ena od človekovih pravic, ampak jim to tudi pozitivno omogoča z ustanavljanjem šol vseh stopenj. Tudi pravica do kulturnega življenja in uživanja kulturnih dobrin je človekova pravica in država to pravico pozitivno spoštuje s tem, da z različnimi naklonjenimi in pospeševalnimi ukrepi spodbuja kulturno udejstvovanje državljanov. Prihaja jim naproti.

Enako velja za športno in rekreacijsko udejstvovanje. Država ima razumevanje za te želje in potrebe državljanov, priznava njihovo legitimnost in vrednost in jim na različne načine prihaja naproti. V tej luči je treba razumeti tudi versko svobodo in tako jo tudi razumejo v večini evropskih držav. Država vernikom to, kar navadno imenujemo „izpovedovanje vere“ in kar vsebuje več kakor samo javno priznavanje svoje vernosti, vernikom in njihovim občestvom omogoča in ustvarja ugodne pogoje, da lahko svojo pravico do vernosti v celoti uresničujejo. Po tem, kako daleč gre v kakem primeru to omogočanje, lahko merimo prijaznost ali pa neprijaznost države do vernosti državljanov in njihovih občestev.

Vse to še posebej velja za občutljivo področje verske vzgoje in izobraževanja otrok in mladine. Med temeljnimi človekovimi pravicami je tudi pravica staršev, da svojim otrokom zagotovijo takšno versko vzgojo in izobraževanje, ki bo v skladu z njihovim verskim prepričanjem. Glede tega so mednarodni akti o človekovih pravicah jasni in nedvoumni in tudi Ustava Republike Slovenije jih kar dobro povzema. In vendar je v tej točki spoštovanje verske svobode v Republiki Sloveniji povsem nezadovoljivo.

Našo šolsko ureditev, kjer je v šoli vsaka konfesionalna dejavnost prepovedana – in sem sodi tudi konfesionalen verouk – poznavalci razmer ocenjujejo kot ureditev, ki je sovražna do cerkva in verskih skupnosti. To še posebej velja za odločbo Ustavnega sodišča iz leta 2001 (U-l-68/98), ko je Ustavno sodišče razsojalo o zahtevi po verskem pouku in verouku v javni šoli in je v zvezi s tem opredelilo tudi svoje splošno razumevanje načela ločitve države in cerkve. Za to odločbo velja, da je „s svojim razumevanjem svobode religije in svobode delovanja verskih skupnosti in s svojo razlago načela ločitve države in verskih skupnosti v ustavno primerjalnem okviru evropskih držav umestilo RS na skrajni rob držav, ki jih doktrina označuje kot države z neprijaznim oz. do verskih skupnosti nestrpnim modelom ločitve“ (L. Šturm, Komentar Ustave Republike Slovenije, 2002, 139). Med tem časom je bil leta 2007 sprejet novi Zakon o verski svobodi in v ustavni presoji le-tega je Ustavno sodišče (U-I-92/07-23) leta 2010 znatno omililo stališče iz leta 2001. V bistvu gre za vprašanje, kako pojmovati razmerje med negativno in pozitivno versko svobodo. Pozitivna svoboda je svoboda posameznikov ali občestev, da izražajo zasebno in javno svojo vero in s tem naredijo 5 zbornik_final.indd 5

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Verski pouk v slovenskih šolah: ovrednotenje in perspektive

vernost v vseh njenih razsežnostih navzočo tudi v javnem prostoru. Negativna verska svoboda pa je svoboda neverujočih, da niso soočeni s tako navzočo vernostjo. Leta 2001 je US dalo popolno prednost tej negativni svobodi in je zato potrdilo šolsko zakonodajo, ki v šolah prepoveduje konfesionalno dejavnost. Devet let pozneje pa je US izrecno zapisalo, da „v konfliktu med pozitivno in negativno svobodo vere, torej kadar pozitivna svoboda vere posega v negativno svobodo vere, negativna svoboda nima apriorne prednosti pred pozitivno svobodo“ (točka 86).

Težko je zadovoljivo razložiti, zakaj se v tem pogledu Slovenija tako težko prebija k ureditvi, ki bi bila primerljiva z drugimi evropskimi državami. Ustava Republike Slovenije kakšne posebne neprijaznosti in omejevanja verske svobode ne naroča.

Mnogi, ki jim je odveč vsaka navzočnost vernosti v javnosti, se sicer sklicujejo na „ločitev države in Cerkve“, vendar temu načelu podtikajo interpretacije, ki s samim načelom nimajo neposredne zveze, ampak imajo svoje korenine bodisi v političnem prepričanju ali pa v čisto navadnih predsodkih proti Cerkvi in nezadostnosti politične kulture. Toda stanje duha je takšno. V to okolje smo postavljeni in če se strinjamo z začetno trditvijo, da je stopnja verske svobode in prijaznosti do vere in cerkva pokazatelj splošne ravni spoštovanja človekovih pravic v kaki družbi, potem naša prizadevanja, iz katerih je izšel tudi pričujoči zbornik, niso samo prizadevanja za več verske svobode, ampak tudi prizadevanja za več spoštovanja človekovih pravic kot takih, za več demokracije in medsebojnega spoštovanja, za več politične in vsakršne druge kulture in srčne omike. msgr. dr. Anton Stres, ljubljanski nadškof metropolit

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Roman Globokar: Verski pouk v slovenskem šolskem prostoru

I. Verski pouk v Sloveniji – ovrednotenje Roman Globokar

Verski pouk v slovenskem šolskem prostoru

V slovenskem prostoru obstaja ogromno zmede in predsodkov glede verouka v šoli. Veliko težav nam dela že sama terminologija, saj se stalno mešata pojma verouk (župnijska kateheza) in verski pouk (šolski predmet). Tudi predstave o tem, kaj naj bil pravzaprav bil verouk oz. verski pouk, so zelo različne. Mnoge je strah, da bi prek verskega pouka v šoli katoliška Cerkev začela z ideološkim širjenjem svojega vpliva med mladimi.

Verouk je iz šolskega prostora v Sloveniji izključila komunistična oblast leta 1952. Po prepovedi verouka v šoli ga je Cerkev začela uvajati po župnijah, uredila je učilnice po župniščih in začela izobraževati laike za poučevanje verouka. Oblikovala je učbenike in učne načrte za izvajanje župnijskega verouka, ki je namenjen pripravi na zakramente, poučevanju temeljnih znanj o krščanstvu pa tudi o religioznosti na splošno. Prednost takega pristopa je vsekakor večja pripadnost otrok in mladih župnijskemu občestvu in neposreden stik z župnijskim življenjem (npr. bogoslužje).

Takšno obliko verouka (kateheze) želi Cerkev ohraniti tudi v prihodnje.

Več kot polstoletna izločitev verouka iz šol pa utrjuje v splošni miselnosti prepričanje, da vera nima svojega mesta javnem prostoru in v šoli. Krog, ki je po demokratičnih spremembah oblikoval novo šolsko polje, je odločno nasprotoval ponovnemu uvajanju verouka v javno šolo. Zasnovan je bil sicer predmet nekonfesionalnega verskega pouka verstva in etika, ki ga lahko učenci izberejo v zadnjem triletju osnovne šole. Po dobrem desetletju lahko ugotovimo, da predmet ni zaživel, saj ga izbere le peščica osnovnošolcev. Tako ostaja Slovenija tudi danes ena redkih evropskih držav, kjer verski pouk ni del rednega šolskega programa.

Zakonska ureditev Ustava Republike Slovenije iz leta 1991 je v 7. členu zapisala, da so država in verske skupnosti ločene. Ta ločitev se je od vsega začetka razlagala na zelo restriktiven način, kar je na področju šolstva vodilo v zakonodajo, ki prepoveduje vsako konfesionalno dejavnost v javnih šolah. Tako Zakon o organizaciji in financiranju vzgoje in izobraževanja (1996) v 72. členu pravi: „V javnih vrtcih in šolah oziramo v vrtcih in šolah s koncesijo ni dovoljena konfesionalna dejavnost. Konfesionalna dejavnost iz prejšnjega odstavka tega člena obsega: verouk ali konfesionalni pouk religije s ciljem vzgajati za to religijo; pouk, pri katerem o vsebinah, učbenikih, izobraževanju učiteljev in primernosti posameznega učitelja za poučevanje odloča verska skupnost; organizirane religiozne obrede.“ 7 zbornik_final.indd 7

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Isti člen pa v naslednjem odstavku dodaja, da je v izjemnih primerih dovoljeno imeti verouk v prostorih šole, vendar izven pouka: „Izjemoma lahko minister na predlog ravnatelja v prostorih javnega vrtca oziroma šole ali vrtca in šole s koncesijo izven pouka ali izven časa delovanja vrtca oziroma šole dovoli verouk ali konfesionalni pouk religije, če v lokalni skupnosti za tako dejavnost ni drugih primernih prostor.“ V mnogih krajih obstaja zgledno sodelovanje med šolo in župnijo, vsaj kar zadeva oblikovanje urnika, tako da lahko učenci po končanem pouku pridejo k župnijskemu verouku. V nekaterih manjših krajih pa poteka verouk v šolskih prostorih po rednem šolskem pouku (vendar je to bolj izjema kot pravilo).

Podlago za tako zakonsko ureditev je dala Bela knjiga o vzgoji in izobraževanju v Republiki Sloveniji, ki je izšla leta 1995 in jo je pripravljala široka skupina strokovnjakov, ki jo je imenoval takratni minister za šolstvo dr. Slavko Gaber. Bela knjiga je opredelila javno šolstvo kot laično: „Javno šolstvo je laično in ne sme biti pod monopolnim vplivom posameznih cerkva, strank ali svetovnonazorskih skupin.“1 Glede verouka izrecno pravi: „Zahteva po avtonomnosti šole kot institucije moderne dobe je povezana z ločitvijo države od cerkve. Verouk ali verski pouk kot konfesionalni predmet zato ni sestavni del predmetnika javnih šol, vendar morajo biti šole dosledne pri zagotavljanju možnosti za izobraževanje in informiranje o svetovnih religijah, seznanjanje z vsebinami in običaji krščanske in drugih religij (v okviru obstoječega predmetnika ali kot posebni izobraževalni nekonfesionalni predmet o religijah).“2 Avtorji jasno postavijo izven šole tako verouk kot tudi konfesionalni verski pouk.

Iz šolskih prostorov želijo izločiti tudi najmanjši možni vpliv Cerkve, tako da tudi avtonomijo šole vidijo prvenstveno v ločitvi države od Cerkve. Kot smo že povedali v uvodu, imajo znotraj devetletne osnove šole učenci v zadnjem triletju možnost, da med zelo široko ponudbo izberejo tudi izbirni predmet verstva in etika, ki ima status nekonfesionalnega predmeta o religijah. Pri njem učenci dobijo osnovna znanja o krščanstvu in drugih religijah. Zaradi majhnega deleža učencev, ki izberejo ta predmet, lahko postavimo trditev, da večina naših šolarjev ostaja brez osnovnega znanja o verovanju in religijah.

Stališče Cerkve Cerkev na Slovenskem si je vseskozi prizadevala, da bi uredili položaj verskega pouka v šoli na primerljivi evropski ravni. V sklepnem dokumentu Plenarnega zbora Cerkve na Slovenskem, ki je potekal leta 2000, je poudarjena pravica staršev in otrok do moralne in verske vzgoje ter s tem povezana dolžnost države, da skrbi za zagotavljanje take pravice tudi znotraj šolskega prostora. Sklepni dokument soglaša z dejstvom, da je javna šola nazorsko in versko pluralna in da je vsako ideološko nasilje nesprejemljivo. Vendar pa naj pluralnost ne bi vodila v izključevanje religioznosti v šolskem prostoru, kot to narekuje slovenska zakonodaja. „Celostna vzgoja upošteva vse razsežnosti človekove osebnosti, tudi religiozne. Zato je versko vzgojo in izobraževanje potrebno videti in obravnavati kot sestavni del vzgoje in izobraževanja vernih J. Krek (ur.), Bela knjiga o vzgoji in izobraževanju v Republiki Sloveniji, Ljubljana (Ministrstvo za šolstvo in šport) 1995, 27.

2 J. Krek (ur.), Bela knjiga, 27.

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Roman Globokar: Verski pouk v slovenskem šolskem prostoru

otrok in mladine, ki ga mora narodni vzgojno-izobraževalni program upoštevati in ne ignorirati, če hoče spoštovati versko svobodo otrok, mladine in njihovih staršev.“3 Dokument se zavzema za to, da bi se v šole vpeljal verski pouk, in sicer ne kot nadomestilo župnijskemu verouku, ampak kot njegovo dopolnilo. Pri tem se sklicuje na Evropsko konvencijo o človekovih pravicah in na prakso ostalih srednjeevropskih držav, ki imajo verski pouk v javnih izobraževalnih ustanovah od vrtca do univerze. „Starši in otroci imajo pravico, da verski pouk postane del vseh vzgojno-izobraževalnih programov na vseh stopnjah izobraževanja do univerze in je odprt vsem.

Njegov namen je, da omogoči spoznavanje in razumevanje religijskega pojava ter da krščansko vero, ki je vera našega zgodovinskega okolja, ustrezno in pristno predstavi kot nesporno kulturno, moralno in duhovno dejstvo. Ker pa je ena izmed temeljnih nalog šole, da vzgaja za strpnost ter medsebojno sožitje in sodelovanje vseh državljanov ne glede na versko ali kako drugo pripadnost, tak verski pouk k temu izredno veliko prispeva. Verske skupnosti in Cerkve, ki jih ta pouk neposredno zadeva, imajo nesporno pravico, da enakopravno sodelujejo in soodločajo pri izvedbi tega pouka“.4 Plenarni zbor spodbuja, da bi se v prehodnem obdobju Cerkev prizadevala za to, da bi župnijski verouk postal eden od obveznih izbirnih predmetov v zadnji triadi devetletne osnovne šole, in sicer tako, da bi bila nosilka Cerkev in bi ga izvajali v župniji.5 V mandatu prejšnje desnosredinske vlade (2004–2008) se je v začetku še iskalo rešitev v to smer, vendar so bili odzivi v javnosti zelo negativni, tako da je vlada odstopila od možnosti take zakonske rešitve.

Verski pouk v zasebnih katoliških šolah Slovenska zakonodaja omogoča izvajanje versko delovanje in verski pouk v zasebnih šolah. V Sloveniji trenutno delujejo štiri katoliške gimnazije: Gimnazija Želimlje (1991), Škofijska gimnazija Vipava (1991), Škofijska klasična gimnazija Ljubljana Šentvid (1993) in Škofijska gimnazija Antona Martina Slomška Maribor (1997).

Lansko leto pa je bila ustanovljena še prva katoliška osnovna šola: Osnova šola Alojzija Šuštarja Ljubljana Šentvid (2008). V teh šolah je verski pouk del rednega predmetnika in je obvezen za vse učence oz. dijake.

Na gimnaziji se predmet imenuje vera in kultura. Leta 2001 je začel nastajati enotni učni načrt za vse štiri gimnazije, ki predvideva v prvih treh letnikih po dve uri in v četrtem letniku eno uro tedensko verskega pouka. V letih 2003 in 2004 so izšli tudi učbeniki za vsa štiri gimnazijska leta; pripravili so jih učitelji tega predmeta.

Letošnje šolsko leto poučuje na štirih šolah vero in kulturo 10 učiteljev, od tega 7 duhovnikov in 3 laični teologi. Verski pouk v šoli nastopa kot šolski predmet z istimi zahtevami kot drugi predmeti.

V poimenovanju predmeta vera in kultura je zaobjet temeljni program. Ne gre zgolj za pouk o veri oz. o verstvih, ampak tudi o vpetosti vere v kulturo v širšem pomenu besede. Veliko pozornosti je namenjeno vzgoji za samospoštovanje, za dobre Izberi življenje. Sklepni dokument Plenarnega zbora Cerkve na Slovenskem, Ljubljana (Družina) 2002, § 387.

4 Izberi življenje, § 390.

5 Izberi življenje, § 391.

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I. Verski pouk v Sloveniji – ovrednotenje

medsebojne odnose, za spoštovanje vsakega človeka, za odgovoren odnos do okolja in do družbe. Dijaki imajo možnost, da razširijo, dopolnijo in kritično ovrednotijo izkušnje in znanje, ki ga imajo na področju verskih in etičnih vprašanj.

Zasnova predmeta je interdisciplinarna. V dialogu z drugimi predmeti poglablja verski pogled na življenje. Pokazati želi, da vera ni v nasprotju z znanostjo: da gre za različne vidike gledanja na stvarnost, ki se med seboj bogatijo in dopolnjujejo. Poleg tega pa je eden od namenov predmeta „vera in kultura“ krepiti in dopolnjevati tudi vzgojno dejavnost šole. Pri urah je priložnost za pogovore o konfliktih, ki nastanejo v razredni skupnosti, na šoli, v družbi. 6 Septembra 2008 smo začeli uvajati tudi verski pouk v prvi katoliški osnovni šoli, in sicer v prvih treh razredih. Predmet je del obveznega programa šole in ga izvajajo razredne učiteljice. Učni načrt je pripravila skupina strokovnjakov s Teološke fakultete in osnovnošolskih učiteljev.

V prvem in drugem triletju se predmet imenuje spoznavanje vere, v tretjem triletju pa vera in kultura. Kakor se otroci spoznavajo v prvih letih šolanja z različnimi stvarmi (npr. spoznavanje narave, družbe ...), tako je tudi vera področje, s katerim se otrok sreča na specifično šolski način. Poudarek je na spoznavanju pojavnosti oblik verovanja in vsebin vere, ki jo otroci prinašajo s seboj ali srečujejo v svojem okolju.

Zato nosi predmet v prvih dveh triletjih ime spoznavanje vere. Z vstopom v zadnje triletje zmorejo učenci že veliko več samostojnosti, kritičnosti in objektivnosti, zato se od njih pričakuje, da bodo vero in vse, kar je z njo povezano, vključili v širši kontekst svojega in družbenega življenja. Zato se predmet imenuje vera in kultura. Oba predmeta sta organsko povezana in se dopolnjujeta. V vseh razredih je predvidena ena učna ura tedensko.

V prvem triletju poučuje predmet razredni učitelj z religijsko pedagoško ali katehetsko specializacijo v sodelovanju s šolskim kaplanom, v drugem in tretje triletju pa diplomant teološke fakultete s pridobljeno pedagoško-andragoško izobrazbo.

Predmet ne nadomešča župnijskega verouka oz. kateheze, ampak ga dopolnjuje.

Ne uvaja neposredno v versko prakso, ampak prebuja v učencih verski čut, jim posreduje znanje o veri, verstvih, običajih in jih spodbuja, da bi reflektirali svoje izkušnje in razvijali sposobnosti za razumevanje in reševanje verskih in etičnih vprašanj. Pedagoški proces pospešuje razvoj veščin, ki učencem omogočajo, da vse bolj avtonomno sodelujejo v življenju skupnosti.7

Namen simpozija Slovenija ima na področju verskega pouka v šoli poseben status znotraj evropskega prostora. Pozitivna praksa poučevanja predmeta vere in kulture v katoliških šolah in njegovo sprejemanje tudi s strani neverujočih učencev bi lahko bil dober razlog za nadaljevanje prizadevanj, da bi neka oblika verskega pouka kot rednega šolskega predmeta prišla tudi v slovenske javne šole. Namen simpozija je predstaviti dosedanje A. Šverc in A. Jamnik (ur.), Verski pouk na katoliških gimnazijah. Učni načrt za predmet Vera in kultura, Celje (Mohorjeva družba) 2003, 3–4.

7 http://os.stanislav.si/nalozeno/UN%20spoznavanje%20vere%20in%20vera%20in%20kultura2d576.pdf. Pridobljeno 26. 1. 2010.

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Roman Globokar: Verski pouk v slovenskem šolskem prostoru

izkušnje s poučevanjem predmeta vera in kultura pri nas in verskega pouka v drugih evropskih državah. Prepričan sem, da nas bo izmenjava izkušenj medsebojno obogatila ter da bomo skupaj razmislili o sedanjih izzivih in oblikovali skupno vizijo za prihodnost verskega pouka na naših šolah.

Povzetek Verski pouk nima svojega mesta v slovenskem javnem šolstvu, ampak se kot redni predmet poučuje samo na štirih katoliških gimnazijah in eni katoliški osnovni šoli. Zakon o organizaciji in financiranju vzgoje in izobraževanja prepoveduje vsako konfesionalno dejavnost v javnih šolah. Slovenska javna šola želi biti laična in svetovnonazorsko nevtralna. Katoliška Cerkev se zaveda nazorske pluralnosti znotraj šolskega prostora in ne želi vsiljevati verouka v javne šole. Zavzema pa se, da bi tudi v javne šole uvedli neko obliko verskega pouka, kjer bi se vsi učenci seznanili z osnovami verovanja in s temeljnimi vsebinami krščanstva in drugih verstev. Dobra praksa in pozitivne izkušnje s poučevanjem predmeta „vera in kultura“ na zasebnih katoliških gimnazijah so lahko izhodišče za razmislek, ali ne bi določenih verskih in etičnih vsebin vključili tudi v slovenske javne šole.

Ključne besede verski pouk, laična šola, ločitev Cerkve od države, zasebno šolstvo, vera in kultura

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Ivan Janez Štuhec

Verski pouk kot kulturno-politični problem v Sloveniji

1. Bela knjiga Leta 1995 smo v Republiki Sloveniji dobili Belo knjigo o vzgoji in izobraževanju.

Nastajanje tega temeljnega dokumenta, ki je odločilno vplival na razvoj slovenskega šolstva vse do danes, je potekalo v ozkih strokovnih krogih zelo sorodne svetovnonazorske opredelitve in v času, ko so tekla pogajanja med Katoliško cerkvijo in državo tudi o tej materiji. Sam naslov „Bela knjiga o vzgoji in izobraževanju v Sloveniji“ je obetal, da bo v takšnem programskem delu dosledno upoštevano ravnotežje med vzgojo in izobrazbo, vendar avtorji že takoj na prvih straneh uporabijo pojem „edukacija“ kot sinonim za vzgojo in izobraževanje ter ga kasneje vedno bolj uporabljajo zgolj z vidika izobraževanja (Krek 1995, 13).

Bela knjiga napove, da je izhodišče njene vsebine mogoče videti v človekovih pravicah in pravni državi, kar je utemeljeno v mednarodnih dokumentih in slovenski ustavi. „Zato je treba javni sistem edukacije graditi na čim širšem konsenzu o tem, kaj je dober vrtec oz. dobra šola, z zasebnimi vrtci in šolami pa zadovoljiti posebne interese tistih staršev, ki želijo vzgajati in izobraževati svoje otroke v skladu s posebnimi religioznimi in moralnimi prepričanji“ (Krek 1995, 13).

Izhajajoč iz temeljnih mednarodnih dokumentov o človekovih pravicah Bela knjiga daje prednost „pravicam“ pred cilji in dolžnostmi, ki iz njih izhajajo, ter tako skuša šolo obvarovati pred poizkusi, da bi katerikoli vrednostni sistem svoje vrednote uveljavljal kot univerzalne. K skupnim evropskim vrednotam, ki zagotavljajo civilizirano družbo, šteje: „človekove pravice, pluralna demokracija, strpnost, solidarnost in pravna država“ (Krek 1995, 14).

Ko Bela knjiga razvije hierarhijo vrednot oz. načel za sistem vzgoje in izobraževanja v moderni državi, izpostavi tri načela: načelo demokratičnosti, avtonomnosti in enakih možnosti. Poleg formalnih pravic mora država v skladu s 26. čl. Splošne deklaracije o človekovih pravicah zagotoviti substancialne pravice, ki so: pravica do izobrazbe, usmerjenost le-te v „polni razvoj človekove osebnosti“, spoštovanje človekovih pravic in temeljnih svoboščin in pravica staršev do izbire vrste izobrazbe za svoje otroke (Krek 1995, 15).

Posebej je izpostavljena dolžnost države, „da mora zakonsko urediti in omogočiti ustanavljanje zasebnih vrtcev in šol“. Prav tako pa načelo enakih možnosti zahteva „diferencirano ponudbo na vseh stopnjah“, saj samo tako lahko pride do uresničevanja „pravice do izbire različnih izobraževalnih poti in vsebin“. Na koncu izpostavi načelo kvalitete, nerepresivnosti, odprtosti duha, kritično presojo, mednarodno primerljivost standardov in pluralizem kultur (Krek 1995, 16).

V poglavju „Enotnost znanosti in pluralnost kultur ter vednosti“ razvije teorijo o relativnosti v znanosti in pluralizmu, na vseh ravneh od učbenikov do kulturnih pojavov, ter na koncu podčrta pravico do izbire, ki je glavno varovalo pred „idejnim enoumjem 13 zbornik_final.indd 13

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in svetovnonazorsko indoktrinacijo“. Načelom enakih možnosti, nediskriminiranosti, možnosti izbire in spodbujanja izvirnosti je namenjeno posebno poglavje, ki govori predvsem o prehodnosti iz enega nivoja šolanja v drugega, o preseganju socialnih razlik in razlik med spoloma, kjer izpostavi pravice deklic. Dalje govori o otrocih s posebnimi potrebami in njihovo integracijo v vsakdanje okolje.

V zadnjih dveh poglavjih razvije teorijo o avtonomnosti šole in njeno dezideologizacijo. Avtonomijo šole razume v odnosu do države in struktur oblasti in do „zunajšolskih“ oblik in vrst vednosti ali prepričanj. Kaj pomeni slednje, je pojasnjeno v odstavku, kjer je rečeno: „Zahteva po avtonomnosti šole kot institucije moderne dobe je povezana z ločitvijo države od cerkve. Verouk ali verski pouk kot konfesionalni predmet zato ni sestavni del predmetnika javnih šol, vendar morajo biti šole dosledne pri zagotavljanju možnosti za izobraževanje in informiranje o svetovnih religijah, seznanjanje z vsebinami in običaji krščanske in drugih religij“ (Krek 1995, 27). V oklepaju knjiga pusti odprto možnost, da se to izvaja v okviru obstoječega predmetnika ali nekonfesionalnega predmeta o religijah ter podčrta laičnost javnega šolstva, ki ga opredeli predvsem do cerkva, strank in svetovnonazorskih skupin.

Zanimiva je opredelitev, kjer je rečeno, da je avtonomnost vrtcev in šol kot institucij povezana z avtonomnostjo posameznika, ki pa jo snovalci zreducirajo predvsem na vprašanje varovanja osebnih podatkov. Avtonomnost pa tudi ne izključuje povezav z institucijami ožjega in širšega okolja, pri čemer je področje religioznega izključeno, ne eksplicitno, ampak logično, glede na predhodno razumevanje avtonomije (Krek 1995, 26–29).

Ko je govora o dezideologizaciji šole, izhaja Bela knjiga iz racionalne kritičnosti kot tiste vrline, ki si jo morajo pridobiti učenci, da se bodo lahko uprli „ideološkim, političnim, religioznim in drugim možnim težnjam in pritiskom“. Posebej omenjeni težnji sta „prejšnji marksistični pogled na svet“ in „težnja po uvajanju konfesionalnega verskega pouka v šole“. Zato je potrebno z zakoni in predpisi zagotoviti „svetovnonazorsko nevtralnost javnih šol“. Končno Bela knjiga govori tudi o vlogi šole pri širjenju demokratične kulture, s čimer je povezana vzgoja za strpnost, solidarnost in odgovornost. Temelj šolske komunikacije je „pojmovanje svobode posameznika kot neomejevanja svobode drugih“ (Krek 1995, 29–31).

Po letu 2008, ko je prišlo do spremembe oblasti in so koalicijo sestavile levo-sredinske politične stranke, je novi šolski minister dr. Igor Lukšič imenoval Nacionalno strokovno komisijo za pripravo Bele knjige o vzgoji in izobraževanju. Delo tega organa je v teku v času nastajanja našega besedila.

2. Zakonodaja o šolstvu Na ravni zakonodaje je vprašanje svobode veroizpovedi v Sloveniji 19. marca 1996 dobilo novo pravno rešitev v Zakonu o organizaciji in financiranju vzgoje in izobraževanja ali t. i. ZOFVI (Uradni list RS, št.12/96 ). Ta prepove vsakršno konfesionalno dejavnost v javnih vrtcih in šolah, kakor tudi v vrtcih in šolah s koncesijo. „Konfesionalna dejavnost obsega: verouk ali konfesionalni pouk religije s ciljem vzgajati za to religijo; pouk, pri katerem o vsebinah, učbenikih, izobraževanju učiteljev in primernosti posameznega učitelja za poučevanje odloča verska skupnost; organizirane religiozne obrede“ (čl. 72).

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Zakon v 16. čl. opredeli predmet „etiko in družbo“ kot obvezni predmet. Kot nadgradnjo temu predmetu isti zakon v 17. čl. predvidi izbirni predmet „verstva in etika“, ki ga mora šola ponuditi v zadnjih treh letih devetletke v sklopu najmanj treh izbirnih predmetov družboslovno-humanističnega sklopa. Poleg tega predmeta mora šola ponuditi pouk tujega jezika in retorike. Učenec mora med izbirnimi predmeti tako humanističnega kot naravoslovnega sklopa izbrati tri predmete, od tega največ dva iz posameznega sklopa. Učenci lahko izbirajo vsako leto na novo.

Kar zadeva zasebno šolstvo ZOFVI predvideva v 86. členu „zasebne šole“, ki jim pripada za „posameznega učenca oziroma dijaka 85 % sredstev, ki jih država oziroma lokalna skupnost zagotavlja za plače in materialne stroške na učenca oziroma dijaka v javni šoli“. Tri leta po sprejetju zakona je država krila po 138. členu istega zakona 100 % stroške na posameznega učenca.

Na prvi pogled so omenjeni procenti za zasebne šole dokaj ugodni. Kar zadeva 100 % financiranje je to veljalo za čas med letom 1996 do 1999. To pomeni, da je z vsakim letom ta ugodnost za novo nastale šole bila slabša in jih je tako postavljala v neenakopraven položaj. V času po letu 1996 je nastala ena zasebna cerkvena gimnazija, to je Škofijska gimnazija v Mariboru, nekaj manjših strokovnih šol, ki niso cerkvene, in leta 2008 prva katoliška osnovna šola Alojzija Šuštarja v ljubljanski nadškofiji. Obstajajo tudi nižje glasbene šole, katerih ustanovitelj je Cerkev, kakor vrtci, ki jih je na začetku šolskega leta 2009 bilo sedemnajst. Po sprejetju zakona je nastala tudi Waldorfska osnovna šola v Mariboru, Waldorfska gimnazija v Ljubljani in Euro šola v Ljubljani.

Dalje 85 % sredstev pomeni, da so kriti v tej višini stroški za profesorski kader in nekaj malega za materialne stroške, oziroma je to strošek pedagoškega procesa na glavo dijaka, ki je izračunan na podlagi nekega povprečja primerljivih šol v javnem sistemu. Metodologija teh izračunov je lahko vedno stvar diskusije. Vsekakor pa je v zadnjem času postala bolj transparentna na podlagi izračuna stroškov na glavo dijaka, ki je postalo merilo tudi za javne šole. Vsi ostali stroški so v breme ustanovitelja. Ustanovitelj, v našem primeru Katoliška cerkev, nima urejenega gmotnega položaja in zakon o denacionalizaciji je oviral vrnitev vseh tistih objektov, v katerih se nahajajo zadeve javnega pomena, to pa so večinoma šole ali ustanove socialnega in zdravstvenega značaja. Poleg tega starši otrok, ki morajo doplačati manjkajoče stroške za šolanje otroka v zasebni šoli, nimajo posebnih olajšav pri davčni napovedi.

Zakon je dalje tudi predvideval ukinitev zasebne osnovne šole v primeru, da je v istem okolišu ogrožena javna osnovna šola. Takšna zakonska postavka temelji na državnem centralizmu in ne na kvaliteti šole, zato v Sloveniji praktično ni zasebnih osnovnih šol, razen ene z waldortsko pedagogiko in že omenjeno edino katoliško.

Zakon dopušča možnost izvajanja verouka v šolskih prostorih, ko gre za varnost otrok. Še posebej se je ta možnost pričela uporabljati s prehodom iz osemletnega na devetletno šolanje. Tako je v letu 2009 bilo okrog petdeset šol v Sloveniji, ki so omogočale župnijam, da se je verouk izvajal v šolskih prostorih po pouku, ker je pot do župnijskih učilnic predstavljala nevarnost za otroke. Ta praksa seveda ne pomeni nobenega tihega uvajanja verouka v šole.

Po podatkih Statističnega urada RS v letu 2005/2006 je bila slika slovenskega zasebnega šolstva sledeča: v slovenske zasebne osnovne in srednje šole je bilo vključenih 15 zbornik_final.indd 15

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0,8 % učencev in dijakov (v osnovne 0,12 % in v srednje 2,02 %). V 142 srednjih šol je bilo vpisanih 99.860 dijakov od tega 2.019 v šest zasebnih šol. Na podlagi podatkov OECD-ja iz leta 2006 je mogoče ugotoviti, da je delež zasebnega šolstva v Sloveniji pod povprečjem držav OECD in EU. Povprečje zasebnih osnovnih šol (primarna), ki jih države financirajo več kot 50 %, je v državah OECD 8,6 %, v EU (19 držav) pa 10,9 %. V osnovnih šolah nižjih sekundarnih je ta delež v OECD 11,6 % in v EU 14 %. Medtem ko so procenti za srednje šole še višji, in sicer v državah OECD 16,1 % in v EU 18,6 %. Skratka, slabše kot je v Sloveniji, je samo v Turčiji.

Glede na zgoraj navedena dejstva je izbira staršev in otrok bistveno okrnjena, vsekakor pa ne moremo govoriti o enakih možnostih pred zakonom. Javni šolski sistem je zelo zaščiten, zasebni pa omejen in kvečjemu toleriran. Za resnične spremembe v družbi je ravno privatno področje tisto, ki lahko doseže premik v zavesti, ki je bila vzgojena v totalitarnem načinu razmišljanja.1 Skupina staršev se je po sprejetju ZOFV-ja pritožila na Ustavno sodišče (US) predvsem zaradi 72. člena, ki je prepovedoval konfesionalno dejavnost. Ustavno sodišče je ugotovilo, da v javnih izobraževalnih institucijah ni dovoljena oz. je prepovedana kakršnakoli konfesionalna dejavnost. Državnemu zboru pa je naložilo, da mora odpraviti ugotovljeno neustavnost, s katero bo dovoljena omenjena dejavnost v koncesioniranih izobraževalnih institucijah zunaj opravljanja javne službe.

Do tega sklepa je US prišlo na podlagi interpretacije 1. in 7. člena ustave, ki govorita o tem, da je Slovenija demokratična republika in da je država ločena od verskih skupnosti. Ustavno sodišče ni izhajalo iz človekovih pravic in temeljnih svoboščin, v našem primeru pravice staršev, da v skladu s svojim prepričanjem zagotavljajo svojim otrokom versko in moralno vzgojo. Zaradi tega je utemeljevanje US imelo za glavno skrb, kako obraniti državo in „njeno“ šolo pred državljani in njihovo konfesionalnostjo. US je obranilo etatistični model šole, ki ga je uveljavil šolski zakon iz leta 1996, posebej s pojmom avtonomija šolskega prostora.

V mladi slovenski državi ves čas bijemo boj med primatom človekovih pravic nad državo oz. državo nad človekovimi pravicami. Ali še natančneje: med tistimi političnimi subjekti, ki si državo lastijo, in človekovimi pravicami in svoboščinami, ki jih vsi državljani preprosto imamo. Da je US bliže tezi, ki razume 7. člen ustave kot izločenost verskih skupnosti (beri Katoliške cerkve!) kakor pa ločenost v pristojnostih, v modernem zahodnoevropskem smislu, potrjuje tudi dejstvo, da je pri tehtanju med negativnim in pozitivnim razumevanjem verske svobode dalo prednost negativnemu. S tem pa je US kot najvišji pravosodni organ utrdilo ne laično, ampak Do leta 2009 so na teritoriju Slovenije štiri katoliške zasebne gimnazije. V času komunističnega režima sta obstajali dve cerkveni gimnaziji, ki pa nista imeli pravice javnosti. To je bila Srednja verska šola v Vipavi in salezijanska srednja šola v Želimljah. Kmalu po demokratičnih spremembah je bila ustanovljena Škofijska klasična gimnazija v Šentvidu pri Ljubljani, ki je imela v šolskem letu 1996/97 vpisane vse štiri letnike. V šolskem letu 1997/98 pa je po dolgotrajnih prizadevanjih pričela delovati Škofijska gimnazija Antona Martina Slomška v Mariboru. Prve tri so po odločitvi prve demokratične vlade 100 % financirane, podobno kot da bi bile zasebne šole s koncesijo, zadnja pa v skladu z novim zakonom 85 %. Poleg tega se je slednja borila deset let s prostorsko problematiko, ker država ni bila pripravljena škofiji vrniti nekdanjega bogoslovja. V času vlade Janeza Janše (2004–2008) se je ta problem uredil.

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laicistično pojmovanje države – države, katere uradna ideologija je negativno razpoložena do vere, Cerkve in kristjanov. To pa tudi pomeni, da ta država restriktivno posega v področje svobode vesti in s tem diskriminira del svojih državljanov.

Ob tem si velja zastaviti vprašanje, kaj je naloga US: da brani ideološko državo pred državljani ali da državljane brani pred polaščevalci države, ki omejujejo svobodo vesti in veroizpovedi v javnem prostoru, tudi šolskem, ne da bi za to imeli kakršen koli resen razlog? Soglasnost ustavnih sodnikov v tem vprašanju govori v prid upravičeni skrbi, da slovensko US, pomembna veja oblasti, ni bila svetovnonazorsko nevtralna, ko je odločala o tem vprašanju.

Nekateri menijo, da je sedanji „nekonfesionalni predmet o verstvih – za vse, ne le za kristjane ali le za nekristjane“ alternativa, ki je bila ponujena Katoliški cerkvi, a jo ta zavrača. Vodstvo Katoliške cerkve v Sloveniji ni nikoli dobilo z najvišjega mesta izvršne oblasti korektne in jasne ponudbe ali predloga za skupno reševanje tega vprašanja. Kljub temu so pri konceptu predmeta „verstva in etika“ kot strokovnjaki sodelovali teologi s Teološke fakultete, ne glede na to, da se ne strinjajo s statusom tega predmeta, kakršnega mu predpisuje zakonodaja. Ta nekonfesionalni predmet zaradi svojega fleksibilnega statusa ni zaživel in tudi ne more zaživeti.

Katoliška cerkev, Evangeličanska cerkev, Pravoslavna cerkev, Judje, Muslimani … imamo pravico in dolžnost, da o sebi najprej in predvsem govorimo sami. V Sloveniji so si to pristojnost prisvojili sociologi religije, ki razen častnih izjem o veri in Cerkvi ne vedo povedati nič pozitivnega. Pojav religije obravnavajo ideološko obremenjeno in neznanstveno, popolnoma v skladu z nekdanjo marksistično doktrino. Dialog z njimi ni mogoč, saj ne upoštevajo sodobnih spoznanj o religijskih vprašanjih, kot jih vidita recimo svetovni avtoriteti na tem področju Lukman in Berger.

Dosedanja praksa tega predmeta v šolah, vedno večje neznanje in nerazgledanost slovenskega mladega rodu na področju duhovnih ved, naraščajoča agresivnost v šolah, negativne posledice permisivne vzgoje v družinah in šoli, množično podleganje mladih alkoholu in mamilom, številni samomori med mladimi, ogroženost učiteljskega poklica, njegova popolna feminizacija so posledica šolske politike, ki je v Sloveniji ta prostor absolutno obvladovala vse do leta 2004, ko je na volitvah zmagala koalicija strank, ki so nastale po družbenih spremembah leta 1991.

Tudi te stranke na področju religijskega pouka niso naredile nobene spremembe, ker so se odločile, da ideoloških tem ne bodo odpirale. So pa v svojem štiriletnem mandatu uredile financiranje zasebnega šolstva, da je to res postalo 85 % na glavo učenca, razrešile večino denacionalizacijskih problemov, bile odprte za nastajanje zasebnih vrtcev in glasbenih šol ter omogočile ustanovitev prve katoliške osnovne šole.

Konceptualnih in ideološko spornih pojmov, ki so določali Belo knjigo in kasnejšo zakonodajo, se niso dotikali. Njihova politika je bila na polju šolskega pragmatično praktična. Poizkus nekaterih sprememb v ZOFVI-ju je blokiral predvsem šolski sindikat, ki ga celoti vodi jasno opredeljena levo-liberalna politična opcija.

Namera Ministrstva za šolstvo in šport v letih 2004–08 je bila, da na področju zasebnega šolstva vzpostavi enakopraven položaj za vse zasebne šole, ne glede na čas njihove ustanovitve in da omogoči tudi ustanavljanje zasebnih šol na področju poklicnega in strokovnega izobraževanja. Z uvedbo financiranja na glavo učenca oz. dijaka je ministrstvo doseglo večjo pravičnost in red na tem področju. Poizkus uvedbe 17 zbornik_final.indd 17

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100 % financiranja vseh javno priznanih programov v osnovnem in srednjem šolstvu pa je spodletel, ker je sindikat izvedel akcijo podpisovanja peticije zoper zasebno šolstvo in zagrozil z referendumom. Ministrstvo je svoj predlog umaknilo. Koalicijski poslanci pa so vložili pritožbo na Ustavno sodišče, v kateri zahtevajo 100 % financiranje osnovnih primarnih in sekundarnih šol, saj je osnovno šolstvo po Ustavi „obvezno in se financira iz javnih sredstev“. Ustavno sodišče do konca leta 2009 v tem primeru še ni razsodilo, ker je bilo mnenja, da vlagatelji (poslanci v prejšnjem mandatu) v novem mandatu niso več zainteresirana javnost.

Z nastopom nove leve vlade je ministrstvo za šolstvo in šport prevzel politolog Lukšič, ki je kmalu najavil pisanje nove Bele knjige. V prvem letu svojega mandata ni posegal v zakonske ali druge spremembe na ideološki ravni, kar je razumljivo, ker bo to pripravljeno v Beli knjigi, ki bo deklarirana kot visoko strokovni dokument.

Vsekakor minister vedno znova ponavlja, da je potrebno zaščititi in skrbeti za javno šolsko mrežo. Ob enem od obiskov v zasebnem cerkvenem vrtcu je izjavil, da je slovenski javnosti pa vendarle potrebno povedati, da mora zasebnik v celoti pokriti investicijo in da je to pomemben prispevek slovenskemu šolstvu.

3. Posledice so že merljive Raziskava v okviru Aufbruha, ki jo izvajajo sociologi in teologi pod vodstvom prof. Zulehnerja na območju bivših komunističnih dežel, nam kaže, kakšno je stanje duha slovenskega prebivalstva v vprašanjih, ki zadevajo vlogo religioznosti v družbi.

Na vprašanje, ali Evropa potrebuje krščanstvo za ohranitev socialnega prepričanja 29,3 % anketirancev meni, da ga sploh ne potrebuje, 23,6 % jih meni, da pretežno ne soglaša s to potrebo, torej 52,9 % anketirancev ne vidi povezave med krščanstvom in socialo. Samo dobrih 7 % anketirancev meni, da je krščanstvo pomembno za socialno prepričanje, oz. pretežno s tem soglaša 12,6 %, delno pa 27,4 % anketiranih.

Odgovori na to vprašanje so v Sloveniji slabši kot v nekdanji Vzhodni Nemčiji, Češki in Madžarski.

Da se je odnos do religije in do krščanstva v Sloveniji v obdobju med 1997 in 2007 poslabšal, kažejo tudi odgovori na vprašanje, ali je za bodočnost sveta pomembno, da se ohrani vpliv religije. Leta 1997 je popolnoma pritrdilno odgovorilo 18 %, 2007 le 10 % vprašanih; da s tem sploh ne soglaša leta 1997 23,2 %, 2007 pa 24,0 %; opazno pa se dvigne odstotek tistih, ki menijo, da pretežno ne soglašajo, da je krščanstvo pomembno, teh je bilo leta 1997 9,9 %, leta 2007 pa 19,5 %.

Ugotovitev slovenskega sociologa Nika Toša, da se „Slovenske vrednote ne razlikujejo, če jih primerjamo z evropskim ozadjem in da težko ugotovimo izrazit vpliv rimskokatoliške preteklosti“, le delno drži. Saj je nenavadno in pomembno vprašanje, kaj se na tem področju v Sloveniji dogaja v zadnjih dvajsetih letih, če vemo, da se je pri zadnjem štetju prebivalstva opredelilo za katoličane nekaj manj kot 60 % (57,8 %) populacije, deset let prej pa 71,6 %.

Glede zadovoljstva prebivalcev z demokracijo in vlado je Slovenija uvrščena nizko, skupaj s Portugalsko in Poljsko in v sredino glede zadovoljstva z vlado (Toš N., Beležke o vrednotah, v: O vrednotah, 106–111). Če v tej povezavi pogledamo odgovore Aufbrucha na vprašanje, v katerem obdobju so bili ljudje v Sloveniji najbolj srečni, dobimo 1997. leta osupljiv odgovor. Kar 68,9 % vprašanih je menilo, da so 18 zbornik_final.indd 18

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bili najbolj srečnih med leti 1945 do preobrata 1990. Deset let kasneje je ta slika nekoliko boljša: 56 % ostaja zvestih odgovoru iz leta 1997, medtem ko se odstotek tistih, ki so srečnejši po preobratu v letu 2007 z 20,5 % dvigne na 34,1 %. Da je za utrditev demokracije pomembna vloga Cerkve leta 1997 11,4 %, da s tem popolnoma soglaša, 16,5 % pretežno, 27,2 % pa delno, medtem ko leta 2007 samo še 5,2 % popolnoma soglaša, 11,8 % pretežno, 24,6 % delno, medtem ko je odstotek tistih, ki s tem ne soglašajo s 30,0 % narasel na 34,6 %, in onih, ki pretežno ne soglašajo s 14,9 % na 23,9 %. Pri tem vprašanju je Slovenija z negativnim odgovorom prehitela vse ostale države za celih 10 %.

Sklep Iz povedanega smemo zaključiti, da je verska vzgoja v Sloveniji resen kulturno-politični problem, ki ga obremenjuje komunistična preteklost in njene ideološke posledice na mlajšo generacijo. Šolsko polje ni primarno domena pedagogov, ampak sociologov, še posebej sociologov religije, ki se imajo za poklicane, da javni šolski prostor branijo pred vplivi, ki so sicer sestavni del kulturnega okolja. Pri tem je najbolj na udaru Katoliška cerkev in od krščanstva navdihnjena kultura. Takšno ozračje ne prispeva k normalizaciji religioznosti, ampak k nadaljevanju njene marginalizacije in kulpabilizacije. Dejstvo, da je človeka potrebno seznanjati s svetom religioznega in ga vanj uvajati v vseh obdobjih življenja, če želimo in hočemo, da religioznost postane konstruktivni dejavnik za osebno in družbeno življenje, v slovenskem družbenem prostoru ni sprejeto in verjetno še lep čas ne bo.

Bibliografija Krek Janez (ur.), Bela knjiga o vzgoji in izobraževanju v Republiki Sloveniji, Ljubljana 1995. Štuhec Ivan Janez, Človekove pravice in šola, v: Človekove pravice v Sloveniji danes, Zbirka Pravičnost in mir, Ljubljana 1999, 31–39. Štuhec Ivan Janez, Svoboda veroizpovedi in šolska zakonodaja, Zvon 1 (1998) 62–71. Štuhec Ivan Janez, Šola in vprašanje zaupanja v bivanje, v: Sodobna pedagogika 58 (2007) 72.

Pogovori o prihodnosti Slovenije pri predsedniku Slovenije. 2, O vrednotah, Ljubljana 2004.

Povzetek V prvem delu avtor predstavi temeljna, paradigmatična izhodišča Bele knjige, ki je začrtala pot šolski politiki na Slovenskem po družbenih spremembah leta 1991.

Kritično ovrednoti nekatere ključne pojme, kot so avtonomija, konfesionalnost, laičnost in odnos med verskimi skupnostmi in državo. V drugem delu predstavi posledice Bele knjige za zakonodajo in kaj je nova zakonodaja prinesla za razvoj zasebnega šolstva. Pokaže na pozitivne in negativne posledice te zakonodaje, pred19 zbornik_final.indd 19

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vsem pa na popolno marginalizacijo religioznosti. Posledice sistematične odsotnosti religioznosti iz slovenskega šolskega sistema so vidne tudi v najnovejših raziskavah javnega mnenja, ki so na evropski ravni preverjale, kakšno mesto ljudje pripisujejo religioznosti v družbi. Kar zadeva zasebno šolstvo, je Slovenija na repu držav EU in OECD. To pomeni, da je šolska politika in zakonodaja za zasebno šolstvo in njegov razvoj dokaj omejevalna in neprijazna.

Ključne besede šolstvo, zakonodaja, religija, Katoliška cerkev, konfesionalnost

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Klemen Bartolj

Razprava o uvajanju verskih vsebin v slovensko javno šolo med leti 1990 in 1995

Številne družbene spremembe ob koncu 80-ih in začetku 90-ih let prejšnjega stoletja, ki so rezultirale tudi v samostojnosti slovenske države, so na začetku 90-ih odprle tudi javno razpravo o uvajanju verskih vsebin v slovensko javno šolo. Tako so različne časopise in revije polnili članki, ki so se opredeljevali do verskih vsebin v javni šoli, prav tako pa so tudi predlagali različne oblike in usmeritve na tem področju. Prav tako je nastalo nekaj zbornikov in knjig. Menjava političnega sistema, ki je verouk odstranil iz javnih šol in prepovedal zasebno šolstvo verskih skupnosti,1 veliko neznanje o verstvih in nepoznavanje le-teh, pa tudi zgledi iz „demokratične“ tujine, kjer je bila taka ali drugačna oblika verskega pouka skoraj povsod del javnega šolstva, so bili verjetno glavni povodi za „novo“ tematiko. Že na začetku pa se je pokazalo, da bo tematika trpela zaradi terminoloških nejasnosti in tudi zgodovinskih dejstev. Kot najbolj problematičen se je izkazal termin verouk, saj je bilo to ime predmeta, ki je bil v šoli ukinjen, poleg tega pa je v našem prostoru tako poimenovan konfesionalni predmet, ki ga izvajajo katoliške župnije. Bezek že leta 1990 ugotavlja, da „se termin verouk uporablja kot oblika kateheze, pa tudi kot pouk v šoli“ (Bezek 1990, 21). Še večja težava pa je bila v tem, da se je termin verouk ponekod uporabljal tako za označevanje konfesionalnega kot tudi nekonfesionalnega predmeta, o katerem se je govorilo. Primer lahko najdemo v intervjuju s takratnim republiškim sekretarjem2 za vzgojo in izobraževanje, ki je bil objavljen v Razgledih (Kališnik 1990, 354–355, 364). Poleg tega pa je v dveh člankih, ki smo jih o tej tematiki našli moč zaslediti problematizacijo uporabe tega izraza. Anton Stres pravi, „da niti najbolj klasičen verouk v šoli danes zagotovo ne bi bil več tisto, kar je bil verouk nekdaj“ (Stres 1991, 6). Poleg Stresa je podobno misel v Delu posebej poudaril Svetina (Svetina 1990, 7) v intervjuju s Snojem. Vendar pa se je termin verouk sčasoma začel uporabljati samo v pomenu konfesionalnega predmeta, zato lahko trdimo, da je že okrog leta 1994 večina izraz verouk razumela kot konfesionalni predmet, ki je sinonim za katehezo (to vsi avtorji pojmujejo kot konfesionalni predmet).

Večjo terminološko težavo je predstavljal nekonfesionalni predmet, saj je v našem prostoru takšen način predstavljanja verskih vsebin nekaj novega. Zelo kmalu pa se je takšen nekonfesionalni predmet povezalo z etiko in moralo oziroma kulturo.

Pojavilo se je kar nekaj terminov: izbirni predmet ali tematiziranje o religiji, izbirni predmet o verstvih, pouk o religiji, pouk o verah, predmet o verstvih in kulturi v šoli, predmet o verstvih, religijska kultura, religijski pouk, splošni predmet o verstvih, strokovni predmet religiologije, učenje o veri, verouk v šoli, verski pouk v šoli, vzgoja v religiji, religiozni pouk … Našlo pa bi se jih še kar nekaj. Bistven pa je bil predlog, ki se je oblikoval sočasno s predlogi o prenovi osnovne šole, nedvomno pa je bil tudi

1 2

Dovoljeno je bilo šolstvo za oblikovanje duhovnikov.

Funkcija je primerljiva z današnjo ministrsko.

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posledica predlogov, ki so se pojavljali v javnosti. Tako se je sčasoma poenotilo ime za nekonfesionalni predmet v etika in verstva (pogosto so ga imenovali kar predlagani predmet). Večjo težavo je predstavljala vsebina tega predmeta. Nastala so mnoga vprašanja: katera verstva in v kolikšni meri naj ta predmet obravnava, kdo bi imel nad njim pristojnosti in kdo bi oblikoval vsebino; kdo bi predmet poučeval in predvsem, ali naj bo ta predmet obvezen, izbiren, fakultativen; naj ima eno ali več alternativ. Leta 1995, praktično tik pred sprejetjem nove zakonodaje, ki je predlagani predmet z imenom verstva in etika tudi vključila v šolski prostor, pa so se pojavila tudi namigovanja, da je predlagani predmet v bistvu konfesionalne narave, kar je Miheljak utemeljeval z izjavo Koširja v Delu (Miheljak 1995, 3). Omenjalo pa se je celo referendum, do katerega pa ni prišlo.

Kljub vsem nejasnostim se je dalo med vsemi predlogi jasno ločiti, ali gre za predmet, ki je konfesionalne oziroma nekonfesionalne narave. Samo razlikovanje med eno in drugo obliko je bilo nesporno, sporno pa je bilo, katero od imen pomeni konfesionalno oziroma nekonfesionalno različico. Prej omenjeni termin verouk je nekaj časa predstavljal obe različici. Bolj opisno razlikovanje pa najdemo v delu Kaže, da se ni bati nove indoktrinacije, ki razlikuje med učenjem vere in učenjem o veri (Čepar 1990, 27).

Mnogo bolj zanimivi pa so predlogi, predvsem pa argumentacija zanje, ki so se med 1990 in 1995 pojavljali v literaturi. Zanimivo je, da bistveno različnih predlogov in argumentov kot v dnevnem časopisju niti ni bilo. Sorazmerno veliko literature bi lahko predstavili tako, da izpostavimo le nekaj področij. V naslednjih odstavkih se bomo osredotočili na ta posamezna področja. Pogledali si bomo samo nekatera najbolj jasno izražena mnenja, ob čemer je potrebno povedati, da se področja pokrivajo.

Vprašanje odnosa med državo in verskimi skupnostmi je urejal zakon, ki ga je SFRJ sprejela leta 1976. Po spremembi družbenega reda in osamosvojitvi pa se je kmalu pokazalo, da so nekatere določbe tega zakona nesprejemljive, oziroma, da celo kratijo človekove pravice do svobodnega izražanja verske pripadnosti in javnega izražanja vere. Slovenija je nov zakon o verskih skupnostih dobila šele leta 2007 (Zakon o verski svobodi 2007), vendar pa se je odnos med državo in verskimi skupnostmi začel urejati dosti prej. Tudi pri vprašanju uvajanja verskih vsebin v javno šolo, kar nakaže že l. 1990 Slava Partljič, ko se sprašuje, če „naj oblast raje dovoli Cerkvi ustanavljati lastne šole, verouka v državne šole pa naj ne uvaja“ (Partljič 1990, 26). Dosti bolj jasen pa je Žerdin, ko se sprašuje, „koliko naj država popušča rimskokatoliški cerkvi pri njeni želji, da pride v javno šolo“ (Žerdin 1995, 22–24). Članka nakazujeta, da mesto in pristojnosti ene in druge institucije niso jasno določene.

Avtorji, ki so zagovarjali uvajanje verskega pouka v šolo, so kot argument navajali tudi prakso po drugih evropskih državah. Gril izpostavi, da „hoteti v Evropo pomeni spremeniti tudi odnos do vere in verskega pouka na šoli“ (Gril 1990, 1). Škrabl pa je v prvem poglavju zbornika Šolski religiozni pouk v demokratični družbi natančno predstavil stanje verskega pouka v drugih evropskih državah, in ugotovil, da smo poleg Albanije edina evropska država brez verskega pouka v javni šoli (Škrabl 1992), prav tako takrat še nismo imeli zakonsko urejenega zasebnega šolstva.3 Gaber v intervjuju priznava, da „tudi Evropa namenja temu ustrezno pozornost“ (Gaber 1991,

3

Smo pa že imeli zasebne šole.

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13), čemur dodaja, da bi bilo potrebno podajati znanje o več religijah. Tudi Irena Škufca natančno predstavi stanje verskega pouka v Evropi, vendar pa presenetljivo zaključi, da v Evropi „rešujejo to vprašanje na različne načine, pri nas pa moramo zopet najti nov, izviren način“ (Škufca 1991, 585–587).

Argument nasprotnikov verskega pouka kot samostojnega predmeta v šoli pa je bila ločitev države in verskih skupnosti, ki je zapisana v slovenski ustavi. Še največ se na to ločenost – tako v zborniku Verouk v šole!? (Gaber, Kodelja 1990) kot v članku Država, politika in Cerkev v prelomnih časih (Kerševan 1990, 513–514) – sklicuje Kerševan. Prav z njo zavrača argument, ki je predstavljen v prejšnjem odstavku.

Gre namreč za to, da evropske države, razen Francije, ne poznajo z ustavo določene ločitve države od verskih skupnosti. Nekaj let pozneje pa Kodelja temu argumentu doda, da „tudi predlogi za uvedbo nekonfesionalnega predmeta oziroma vsebin religiozne kulture v francoske javne šole in pouka o religijah v ameriške, ki se pojavljajo v zadnjih letih, spoštujejo načelo ločenosti države od religije“ (Kodelja 1995, 12–14).

Argument v prid verskemu pouku je bil tudi pluralizem, „pluralistična šola ali bolje šolski pluralizem“ (Stres 1991a, 66–68). „Šole, ki je za vse državljane, si ne more lastiti niti država niti le ena stranka in tudi Cerkev ne“ (Snoj 1991, 20–21). Štuhec pa v intervjuju v Mladini temu dodaja, „da bi država morala biti maksimalno odprta za to, da se znotraj njenega javnega šolskega sistema izrazijo vsi interesi, ki se v družbi pojavljajo. Razen tistih, ki bi ogrožali strpnost, demokratičnost in pluralnost“ (Štuhec 1995, 28–34). Pluralnost tako predstavlja eno od vrednot, vendar pa, kot izpostavi Angelca Žerovnik, „ne gre za udejanjanje vseh možnih pogledov, stališč, idej ... Gre za razvoj obetavne in zgodovinsko potrjene pobude“ (Žerovnik 1994, 229–235), ki jo v članku poveže z vzgojno razsežnostjo šole.

Vprašanje šole, ki samo izobražuje, in šole, ki vzgaja in izobražuje, oziroma argument celostne vzgoje pa je bilo naslednje širše vprašanje, okrog katerega se je osredinjala polemika v zvezi z verskim poukom. Snoj tako izpostavlja, da „verouk pomembno prispeva k celovitemu oblikovanju osebnosti mladega človeka“ (Snoj 1990, 6), izpostavlja pa tudi kulturno razsežnost verskega pouka in njegovo povezavo z etično vzgojo. „Najboljši model za celovito vzgojo v zrelo osebnost in kristjana hkrati je konstruktivna povezanost treh dejavnikov, in sicer družine, Cerkve in šole“ pa meni Kržišnik (Kržišnik 1993, 11–12). Poleg njiju tudi mnogi drugi avtorji utemeljujejo potrebo po verskem pouku v celostni oziroma celoviti vzgoji, ki ne izključuje vere kot enega od pomembnih dejavnikov v človekovem življenju.

Avtorji so veliko razpravljali o nevtralni šoli. Potočnik poudarja, da „nevtralna (laiška) šola ni mogoča, ker izključuje življenjske vrednote, te pa nujno sodijo v šolo“ (Potočnik 1991, 7). „Šola kot sistem ne more biti nevtralna v smislu podajanja vrednot. Vsaka šola mora neke temeljne vrednote privzgajati. Šola je nevtralna le v tem smislu, da v njej lahko učijo ljudje različnih nazorov, če le sprejemajo določen moralni kodeks. Zdi pa se, da je boljši izraz za tako šolo pluralistična in ne nevtralna šola“ (Kurinčič 1991, 68–71). Kurinčič na tem mestu nevtralnost poveže s pluralnostjo, Škrabl pa jo poveže z vrednotami. „Zahteva po nevtralni šoli, ki se v zadnjem času pojavlja pri nas, je nesprejemljiva predvsem iz dveh razlogov: prvič, šola ne sme biti nikoli instrument državne politike, in drugič, nevtralne vzgoje ni, kajti človekovo bitje se vedno uresničuje po vrednotah, ki ne morejo biti določene 23 zbornik_final.indd 23

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na politični način“ (Škrabl 1991, 180–185). Oba želita izpostaviti, da je vprašanje nevtralnosti močno povezano z vrednostnim sistemom posameznika, ki pa se ga mora upoštevati že iz principa demokratičnosti. Proti temu argumentu Kodelja dododaja, da „prav zato, ker so javne šole namenjene vsem, morajo biti svetovnonazorsko nevtralne. Svetovnonazorsko nevtralna šola je namreč šola, ki nikogar ne prisiljuje, da sprejme določen svetovni nazor, hkrati pa ponuja elemente, da si vsakdo lahko izgrajuje svetovni nazor po lastni presoji“ (Kodelja 1995a, 7). „Javno šolstvo je laično in ne sme biti pod monopolnim vplivom posameznih cerkva, strank ali svetovnonazorskih skupin. Laični vrtec in šola sta instituciji, v katerih je prostor za vse, ne glede na osebna svetovnonazorska, religiozna, filozofska ali druga prepričanja in mnenja“ (Krek 1995, 27). Ta argument najdemo v Beli knjigi o vzgoji in izobraževanju, ki jo je izdalo pristojno ministrstvo. Ravno temu pa oporeka članek v Novi reviji, ki izpostavi, „da je slovenska država, kot je razvidno iz prvih členov njene ustave, utemeljena na določenih ideoloških izhodiščih (evropskih, zahodnih, demokratičnih, socialnih, svobodomislenih, po svojem izvoru grško-rimskih in judovsko-krščanskih)“ (Spomenica o šolstvu 1995, 56–57). Tako je idejo o nevtralnosti težko podpreti. Navsezadnje je tudi demokracija le ena od ideologij, oziroma eden od političnih sistemov.

Zagovorniki pa so potrebnost verskega pouka v javni šoli utemeljevali tudi s pravicami staršev, da sami odločajo o vzgoji svojih otrok. Stres poudarja, da „če starši ne bi imeli nobenega vpliva na oblikovanje tega časa“, ki ga otroci preživijo v šoli, „bi postala njihova prvenstvena pravica do vzgoje njihovih otrok samo še mrtva črka na papirju“ (Stres 1991, 6). Tudi Škrabl v različnih prispevkih poudarja, da imajo tudi po cerkvenih dokumentih „starši prvenstveno nalogo in prvenstveno pravico odločati o vzgoji svojih otrok“ (Škrabl 1991, 180–185). Podobno mnenje poudarja tudi Snoj, ko pravi, da „če imajo starši po vseh človeških in mednarodnih merilih in deklaracijah res pravico izbirati način izobraževanja in vzgoje svojih otrok, zakaj bi jim potem v naši demokratični družbi še naprej kratili pravico do predmeta v šoli, ki tako izobraževanje in vzgojo omogoča ali vsaj dopolnjuje?“ (Snoj 1990a, 5). Sklicevanje na mednarodne dokumente glede utemeljevanje pravice staršev pa zavrača Irena Škufca, ko pravi, „da je sklicevanje cerkve na deklaracijo o otrokovih pravicah neutemeljeno“ (Škufca 1991, 585–587). Cerkev se tukaj sklicuje na 2. člen omenjene deklaracije, Škufca pa temu oporeka z 10. členom iste deklaracije. Ob tem je potrebno poudariti, da je utemeljevanje različnih stališč v istem dokumentu najmanj nenavadno, če ne kar neprimerno.

Tako so pomembno vlogo v argumentacijah igrali tudi mednarodni dokumenti, ki jih je naša država4 sprejela. Gaber glede mednarodnih dokumentov poudari, da naj država omogoči, kot določa 5. člen Konvencije proti diskriminaciji v izobraževanju, ustanavljanje zasebnih šol (Gaber 1990, 9–21). V nasprotnem primeru pa bi morala država omogočiti verski pouk tudi v javni šoli. Kljub temu pa je Slovenija „v predlagani šolski zakonodaji ponudila med izbirnimi predmeti tudi nekonfesionalni pouk o religijah, ki pa najprej ni imel podpore niti v Cerkvi niti v parlamentu“ (Kodelja 1995a, 11), vendar pa je bil, verjetno predvsem zaradi posredovanja znanj o tem področju življenja, le-ta sprejet v nabor izbirnih predmetov.

4

Tako Jugoslavija, kot tudi Slovenija.

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Potreba po večjem verskem znanju in poznavanju verstev je bil verjetno edini nesporni argument tako pri zagovornikih kot tudi pri nasprotnikih uvajanja posebnega predmeta o verstvih. Kurinčič pred začetkom prenove šole poudarja, da „pri prenovi učnih načrtov ne gre za to, da bi vanje vnašali kakšne posebne verske teme, pač pa le za to, da bi se vprašanj in tem ter tekstov z versko temo ne izogibali (tako kot doslej), ker so pač sestavni del življenja in kulture“ (Kurinčič 1991, 68–71). Še pred tem so na okrogli mizi, ki je bila predstavljena v Delu, poudarili, da je „poznavanje biblijskih besedil nujno za razumevanje mnogih področij humanističnih ved, na primer slovenske literature. Kako, denimo, razumeti Oče naš Cankarjevega hlapca Jerneja, Cankarjev večkrat slovesen, biblijski slog, Pregljevo biblijsko dramo Azazel, Prešernove, Kettejeve prispodobe itd.?“ (Čepar 1990, 27). K temu svoje mnenje doda tudi Naglič: „… forma šole naj ostane laična (začenja naj se še naprej brez svete maše), dobi pa naj več krščanske vsebine“ (Naglič 1994, 13). Praktično vsi avtorji priznavajo, da bi bilo potrebno znanja o verstvih vključiti v šolo, če ne drugače vsaj v okvir ostalih predmetov.

Avtorji so se v svojih delih najbolj približali konsenzu, da bi bilo v šolo potrebno vključiti verske vsebine, vendar pa si niso bili enotni, kako bi jih vključili. Vključitev v okviru samostojnega predmeta sta na začetku zagovarjala dva nasprotna tabora: zagovorniki5, ki so bili pretežno iz verskih skupnosti, predvsem Katoliške cerkve; in nasprotnike ki so se predvsem bali, da bi skupaj z verskim poukom v šole vstopile verske skupnosti in njihova ideologija. Sčasoma pa se je oblikovala nekakšna vmesna pot, ki je zagovarjala predlagani nekonfesionalni izbirni predmet.

V današnjem času po zakonu o osnovni šoli, sprejetem leta 1996, slovenska javna šola ponuja tudi izbirni predmet verstva in etika. Imamo pa tudi nekaj zasebnih šol, ki jih je ustanovila Katoliška cerkev, v katerih je verski pouk vključen v redni predmetnik šole. Vendar pa je verjetno najpomembnejše vprašanje, ali so otroci, ki pridejo iz osnovne šole o veri, tem pomembnem področju življenja, dovolj seznanjeni. Glede na to, da se v današnjem pluralnem in multikulturnem svetu nenehno srečujemo z različnimi pripadniki različnih verstev – razlike med ljudmi in našimi nazori pa so dostikrat posledica ravno naših verskih prepričanj in korenin – bi verjetno tudi obvezen predmet za vse prinesel premalo znanja. Morda pa bi bilo bolje, da bi predmet o verstvih namesto z etiko povezovali s kulturo, strpnostjo in multikulturalnostjo.

Vendar pa obstaja utemeljen strah, da bi šolska predstavitev različnih kultur bolj kot realne podobe o določenem verstvu, bolj kot razlike in dejstva o kaki kulturi ob vse večji globalizaciji in enakosti vsebovala več stereotipov kot realnih dejstev in vzbujala več predsodkov kot strpnosti.

Na potrebo po drugačnem pristopu k obravnavi religioznosti na naših šolah jasno kažejo pogosti pojavi verske nestrpnosti v našem prostoru, pa tudi velike nevednosti, ki se kaže že v tem, da mnogi vsak verski objekt imenujejo cerkev, vsak verski obred pa mašo.

5

Ki pa so bili neenotni, nekateri so zahtevali konfesionalni, drugi pa nekonfesionalni predmet.

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Bibliografija Bezek, Danijel. 1990. Kadar začno že odganjati, veste, da je poletje blizu. Tretji dan 19: 21. Čepar, Kurinčič, Lorenčič, Roter, Svetina, Šinkovec, Štrajn. Kaže, da se ni bati nove indoktrinacije. 1990. Delo, 9. junij: 27, Portreti.

Gril, Janez. 1990. Kdaj spet verski pouk v šolah? Družina 39: 1.

Gaber, Slavko. 1990. „Za nevtralno javno šolo!.“ V: Gaber, Slavko; Kodelja, Zdenko. 1990. Verouk v šole?!, 9–21. Ljubljana & Škofja Loka: Krt & Zamorc.

Gaber, Slavko. 1991. Verouk v šole?!. Otrok in družina 38: 13.

Gaber, Slavko; Kodelja, Zdenko. 1990. Verouk v šole?!. Ljubljana & Škofja Loka: Krt & Zamorc.

Kališnik, Štefan. 1990. Šola, učitelj, politika, ideologija. Naši razgledi 39: 354–355, 364.

Kerševan, Marko. 1990. Država, politika in Cerkev v „novih časih“. Naši razgledi 39: 513–514.

Kodelja, Zdenko. 1995. Prikriti verouk. Razgledi, 27. oktober: 12–14.

Kodelja, Zdenko. 1995a. Laična šola pro et contra. Ljubljana: Mladinska knjiga.

Krek, Janez. 1995. Bela knjiga o vzgoji in izobraževanju v republiki Sloveniji.

Ljubljana: Ministrstvo za šolstvo in šport.

Kržišnik, Štefan. 1993. Krščanske razsežnosti slovenske šole. Tretji dan 22: 11–12.

Kurinčič, Jože. 1991. Šolska vzgoja na razpotju v prelomnih časih. Cerkev v sedanjem svetu 25: 68–71.

Miheljak, Vlado. 1995. Bralne vaje. Dnevnik, 12. december: 3.

Partljič, Slava. 1990. Jakob Malovrh je povedal pravo. Delo, 9. junij: 26.

Potočnik, Lucijan. 1991. Različni pogledi med kateheti. Družina 40: 7.

Snoj, Alojzij Slavko. 1990. Verouk – pozabljen predmet?. Družina 39: 6.

Snoj, Alojzij Slavko. 1990a, Religijska kultura v šoli. Družina 39: 5.

Snoj, Alojzij Slavko. 1991. Verski pouk v šoli. Cerkev v sedanjem svetu 25: 20–21.

Spomenica o šolstvu. 1995. Nova revija, april/maj: 56–57, Ampak.

Stres, Anton. 1991. Mladi rodovi imajo pravico, da jih ne obremenjujemo s svojimi zamerami. Delo, 1. marec: 6.

Stres, Anton. 1991a. Dom, šola in cerkev – za celostno vzgojo. Cerkev v sedanjem svetu 25: 66–68.

Svetina. Janko. 1990. Bodo šole imele izbirni učni predmet pouk o veri? Delo, 5. oktober: 7. Škrabl, France. 1991. Starši in religiozni pouk v šoli. Cerkev v sedanjem svetu 25: 180–185. Škrabl, France. 1992. Šolski religiozni pouk v demokratični družbi. Ljubljana: Katehetski center – knjižice. Škufca, Irena. 1991. Verouk v šole – da ali ne?. Sodobna pedagogika 42: 585–587. Štuhec, Ivan. 1995. Cerkvi ni vseeno, kako se o njej govori v šoli. Mladina, 30. oktober: 28–34.

Zakon o verski svobodi 2007. http://www.uradni-list.si/1/objava. jsp?urlid=200714&stevilka=599 (pridobljeno 3. 7. 2010). Žerdin, H. Ali. 1995. Boj za duše, verouk da ali ne? Mladina, 7. marec: 22–24.

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Žerovnik, Angelca. 1994. Preureditev slovenskih šol. Dom in svet: 229–235.

Povzetek Skupaj z družbenimi spremembami v začetku 90-ih let prejšnjega stoletja je Slovenijo zajela tudi razprava o mestu verskih vsebin v javni šoli. Prvo težavo je predstavljalo pomanjkanje terminologije, že obstoječo pa so si na začetku avtorji razlagali vsak na svoj način. Tako argumentacija v prid uvajanju verskih vsebin v javno šolo kot proti temu je vključevala tudi širša družbena vprašanja. Ob razpravi se je odprlo vprašanje odnosa med državo in verskimi skupnostmi, vprašanje nevtralne šole, vprašanje, ali naj šola samo izobražuje ali naj tudi vzgaja; predstavljen je bil tudi položaj v drugih evropskih državah. Terminologija se je postopoma poenotila, prav tako pa je bil v novo osnovnošolsko zakonodajo sprejet tudi izbirni predmet o verstvih.

Ključne besede verski pouk, kateheza, pouk o verstvih, javna šola, družbene spremembe

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Jože Kurinčič: Pomen verskega pouka za nacionalno kulturo

Jože Kurinčič

Pomen verskega pouka1 za nacionalno kulturo2

Uvod Ko v slovenskem prostoru danes govorimo o verskem pouku ali verouku, največkrat pomislimo na katehezo kot znotrajcerkveno dejavnost, kot na vzgojno-izobraževalni proces v okviru Cerkve, ki se necerkvenega življenja ne tiče in tudi ne nacionalne šolske politike in države. Ta podoba verouka kot izrazito samo znotrajcerkvene dejavnosti pa nikakor ni v skladu s predstavo, kakor so jo imeli pri nas v predkomunističnem času in kakor jo imajo večinoma še danes v drugih deželah evropske kulture in civilizacije. Da je tako, pričajo podatki, da je v večini evropskih držav verouk ali verski pouk del šolskega sistema (kurikula). Vsekakor tudi ni v skladu z resničnim pomenom, ki ga ima vzgoja in znanje, ki ga dobijo učenci pri verouku. Ta pomen je daleč večji, kot si pogosto predstavljamo celo znotraj Cerkve. O tem, kako je kultura obubožana, kjer ni sistematičnega verskega izobraževanja, nam govorijo razmere v mnogih pravoslavnih deželah, kjer je posebno podeželje v velikem kulturnem zaostanku. Visok kulturni nivo slovenskega podeželja pa ima korenine prav v veroučnem in tudi drugem prosvetno-kulturnem delu slovenskih duhovnikov.

Celosten pogled na svet Zdi se, da se je začelo na verski pouk kot na specifični, kot na ne prav zares šolski predmet gledati že v času razsvetljenstva, še bolj pa v industrijski dobi, ki je od šole pričakovala predvsem uporabno znanje. Dokončno pa je to podobo o verouku kot predmetu, ki ni združljiv s šolsko učenostjo, izoblikoval komunizem, kar seveda izhaja iz njegovega izrazitega materializma in protiverske usmerjenosti. Kljub temu pa je ostal verski pouk v pluralnih družbah tako ali drugače del šolskega sistema. Danes, ko se je racionalistična in industrijska paradigma izčrpala in je v ospredje stopilo bolj celostno gledanje na svet in človeka, pa – tako se zdi – ponovno pridobivajo veljavo in pomen prav tisti šolski predmeti, ki so sposobni sinteze, združiti v smiselno celoto snov doslej preveč ločenih ved in šolskih predmetov. Med temi je gotovo tudi verski pouk.

Za verski pouk se uporabljajo različni izrazi: verouk, verska vzgoja, veronauk, religija, vera, vera in kultura … V Sloveniji se v tem trenutku uporablja izraz verouk, ki označuje verski pouk, ki poteka v cerkvenih prostorih in je uvajanje v versko življenje in priprava na zakramente, in šolski predmet vera in kultura, ki ga imajo v štirih katoliških gimnazijah. Izraz verski pouk uporabljam kot opisni pojem, ki evocira bolj uk, učenje in je tako bolj splošen kot gornja izraza. Glede na to, da je verski pouk v veliki meri vzgoja, bi ga morda za šolski predmet bilo bolje poimenovati verska vzgoja, kot npr. športna vzgoja, glasbena vzgoja …

2 Prispevek je bil pripravljen že za projekt Bela knjiga o verskem pouku leta 1999, ki pa ni bil realiziran. Članek je za današnjo rabo nekoliko adaptiran. Objavljen je zato, ker ostajajo vprašanja, ki jih članek načenja in poskuša nanje odgovoriti, aktualna tudi danes.

1

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I. Verski pouk v Sloveniji – ovrednotenje

Skrajni čas je, da začnemo na verski pouk gledati kot na dejavnost, ki ni le znotrajcerkvenega, pač pa splošnega nacionalnega pomena. Znanje, ki ga učenci pridobijo pri verouku, ni uporabno le znotraj Cerkve, pač pa je nujni del znanja v naši civilizaciji in našem narodu živečega človeka. Da je to res, se dobro zavedajo tudi starši, ki pošiljajo svoje otroke k verouku. Tudi tisti, ki niso verni. Veroučno šolo namreč obiskujejo mnogi otroci, katerih starši ne obiskujejo cerkve oz. niso povezani s Cerkvijo. Njihovi starši se namreč dobro zavedajo, da bodo njihovi otroci deležni celostne vzgoje in izobrazbe le, če bodo obiskovali tudi verouk.

Verski pouk nas vceplja v evropsko civilizacijo Dejstvo je, da izhaja naša kultura in civilizacija iz judovsko-krščanskega in grško-latinskega izročila. Če hočemo poznati sami sebe in svojo kulturo, če se hočemo kultivirati, moramo poznati temelje svoje kulture, tako grško-rimsko izročilo (njihovo književnost, filozofijo, pravo ...) kot judovsko-krščansko (Sveto pismo, moralni in verski nauk, krščansko duhovnost). Ena od značilnosti totalitarizmov 20. stoletja je bila, da so hoteli človeka odtrgati od tega izročila in se predstavljali kot epohalni novum. Zato so izrinili iz šol najprej verouk, kasneje tudi latinščino in grščino. To se je dogajalo v nacizmu, še bolj pa v komunističnih režimih. Prav zato je v mnogih srednjeevropskih in vzhodnoevropskih deželah med mladimi in tudi že v srednji generaciji zelo nizek nivo verske izobrazbe. Zagovorniki obstoječega šolskega sistema to pomanjkanje priznavajo, vendar pravijo, da to sploh ni tako tragično, češ da so v šoli pomanjkljivo obravnavane tudi druge vsebine. Tako Zdenko Kodelja v knjigi Laična šola govori o tem, da šolajočim ne manjkajo le znanja iz sveta religije, pač pa tudi na drugih področjih. Tam, da je še slabše. „Zato je vprašanje, ali (z)vedo naši šolarji manj o tomizmu kot o logičnem pozitivizmu, manj o Avguštinu kot Husserlu, ali bolje poznajo profano kot krščansko ikonografijo, bolje Kandinskega kot Giotta, ali vedo več o grški mitologiji kot svetopisemskih zgodbah, več o epikurejski etiki kot o krščanski itd.“ (Kodelja 1995). Seveda je to njegovo vprašanje le retorično in lahko upamo, da otroci res več vedo o tistem, kar predstavlja jedro evropske misli kot o obrobnem, več npr. o krščanski kot o epikurejski etiki. Pri takih razpravah je treba biti zelo pozoren na nivoje, na bolj in manj pomembno. Kodelja z izenačevanjem bistvenih in nebistvenih stvari ustvarja miselno zmedo. Le-ta pa izhaja tudi iz dejstva, da sploh ne navaja pomembnih in bistvenih stvari, ki določajo našo kulturo, ampak neke podatke iz šolske učenosti, za katere je res lahko nepomembno, če jih vemo ali pa ne.

Nasproti tem pa lahko postavimo bistvene lastnosti neke kulture, ki jih moramo poznati, saj so del našega vsakdana. Brez poznavanja judovsko-krščanskega izročila ne znamo npr. razložiti pomena osebnih imen v našem prostoru (Marija, Jožef, Matej, Janez, Ana, Sara, Filip ... ), ne znamo razložiti koledarja (kdaj je velika noč, binkošti, pust, kdaj kdo goduje), ne razumemo npr. preprostega turističnega obvestila, ki sem ga prebral na mestnih vratih v Noerdlingnu v Nemčiji: Tägliche Stadtführungen zwischen Ostern und Allen Heiligen ... (Vsakodnevno vodstvo po mestu med veliko nočjo in vsemi svetimi ...) Skratka, brez poznavanja krščanstva se izločamo iz Evrope, v katero smo vstopili prav z njegovim sprejemom.

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Jože Kurinčič: Pomen verskega pouka za nacionalno kulturo

Tu smo pri jedru vprašanja o pomenu verskega pouka in krščanstva za našo kulturo. Krščanstvo namreč ni le ena od prvin evropske kulture, pač pa je njen bistveni gradnik. Brez epikurejstva si evropsko kulturo lahko predstavljamo, brez krščanstva nikakor ne.

Na vprašanje Z. Kodelja lahko odgovorimo, da slovenski šolarji v povprečju gotovo bolje poznajo prvine krščanske kulture kot druge. In prav je tako, saj so le-te bistvenejši del naše kulture, kot so pač nekatere druge, bolj obrobne. Da je to védenje navzoče med nami, v našem narodu, ima velike zasluge prav verouk. Verski pouk torej ni le znotrajcerkvenega pomena.

Pomen verskega pouka vidim torej v tem, da nas s posredovanjem določenega znanja dela sposobne, da enakopravno in kulturno polno sobivamo z ostalimi evropskimi narodi. Brez najosnovnejšega verskega znanja pač ne moremo razumeti svojih evropskih sogovornikov. Verski pouk nas dela tudi sposobne, da razumemo in nadaljujemo kulturno izročilo naših prednikov.

Verski pouk odpira temeljna bivanjska vprašanja Vrednost in pomen verskega pouka pa vidim tudi v tem, da mlade z eksistencialnimi vprašanji (o Bogu, smrti, smislu življenja, neskončnosti in končnosti) razpira za skrivnosti sveta in življenja. Brez tovrstne odprtosti je človek tako rekoč nedovzeten tako za umetnostna kakor za filozofska dela, ki praviloma nastajajo najprej v velikem začudenju nad stvarstvom in v stiku s Skrivnostjo. (V čudenju nad čudežem, da najprej in predvsem vse je, obstaja, biva.) Tudi to je pomembna kulturna razsežnost človeka.

Versko izobražen človek je tudi bolj dojemljiv za različnost in pisanost sveta in seveda tudi za drugačnost drugega. Dušan Pirjevec v svojem znamenitem uvodu v Brate Karamazove Bratje Karamazovi in vprašanje o bogu takole utemeljuje potrebnost spraševanja o bogu, kar verski pouk vsekakor je (ali bi vsaj moral biti): „Vprašajmo se čisto preprosto: kdaj si npr. ateist lahko ali pa celo mora zastaviti vprašanje o bogu? Gotovo takrat, kadar hoče razumeti svojega bližnjega, ki je veren človek in ga ne more kar tebi nič meni nič obravnavati kot nekakšno čudno fosilijo iz kdove kakšnih časov in krajev, ampak ga mora ne le priznati, temveč dejansko in dejavno sprejeti kot sebi enakopravnega udeleženca v istem svetu. In tudi vernik mora sprejeti vprašanje o bogu, a ne morda zato, ker sam dvomi, marveč zaradi tistega svojega bližnjega, ki v boga ne verjame in ki ga celo dejavno zanikuje.

Vprašanje o bogu je tedaj možno in celo neogibno, če in kolikor hočemo drug drugega razumeti, oziroma drugače in natančneje, kadar ateist ni brezbrižen do vernika in vernik ne do ateista. Vprašanje o bogu se dogaja tedaj na podlagi odprtosti do in za drugega in se dogaja le, dokler samo ostaja odprto, to pomeni, da si ga ne zastavljamo v ta namen, da bi drug proti drugemu zbrali kar največ argumentov, se nato v njihovem imenu in na podlagi njihove teže najprej pošteno ozmerjali, se začeli sovražiti in se slednjič med seboj pobili, saj bi se v takem primeru vprašanje o bogu spremenilo in se dogodilo kot vprašanje: kdo bo koga. Spremenilo bi se v vprašanje moči in nemoči, tako da kar naenkrat ne bi bilo z bogom nič“ (Pirjevec 1976).

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I. Verski pouk v Sloveniji – ovrednotenje

Verski pouk pomaga oblikovati moralo Verski pouk pomaga učencem oblikovati njihovo moralno oz. etično držo ter nazor. Pomaga jim oblikovati vrednotni svet in živeti v skladu z njim. Ta nazor in vrednotni svet se najprej oblikuje v družini, saj so starši prvi vzgojitelji svojih otrok.

Prav in v skladu z vsemi mednarodnimi konvencijami je tudi, da tudi šola kot nadaljevalka vzgoje vzgaja skladno z vzgojo staršev. Šola mora, kolikor vzgaja, posredovati tiste vrednote, ki so za starše temeljne. Mednje pa gotovo spadajo moralne vrednote.

Tukaj se nam seveda zastavlja vprašanje, zakaj vstopa Cerkev med starše in državo, med starše in laično šolo. Ali laična šola sama oz. država, ki za njo stoji, ne more ponuditi otrokom temeljnih moralnih in etičnih vrednot? Ali je vera in Cerkev za to nujno potrebna? Kakšno mesto sploh ima vera in Cerkev v tem kontekstu?

V socialističnih časih smo pri pouku pedagogike slišali, da določa smotre vzgoje vsakokratna družba. Da je torej ona nosilka moralnih oziroma etičnih norm. Prav zato se je govorilo o socialistični morali, ki da je drugačna od kapitalistične. Danes sicer nihče več ne vztraja pri trditvi, da smoter vzgoje določa družba, pač pa je več ali manj splošno sprejeto mnenje, da naj prvi določajo vzgojo svojih otrok starši in da je smoter vzgoje zrela in razvita osebnost.

In kje je tu Cerkev? V sodobni družbi ima Cerkev lahko vlogo samo kot tista duhovna moč, ustanova, ki jo pokličejo ljudje – tokrat starši – na pomoč, da jim kot nositeljica nekega duhovnega izročila, kot učiteljica vere in morale pomaga pri vzgoji njihovih otrok. Cerkev kot institucija je „strokovna organizacija“, ki ji ljudje zaupajo, da je kompetetna za področje vere, etike in morale. Gre za ustanovo, ki je nosilka nekega verskega in moralnega nauka, institucijo, ki se tako rekoč strokovno ukvarja s tem področjem. Kot se različni inštituti in druge znanstvene ustanove ukvarjajo s kakim posameznim področjem znanosti. Cerkev je torej nositeljica nekega vrednotnega sistema. To je njeno poslanstvo. Cerkev je opravljala v zgodovini in opravlja tudi še danes tudi druge dejavnosti na karitativnem, kulturnem, znanstvenem, celo na gospodarskem področju, a to ni njena primarna vloga. Njen prvi namen je oznanjevanje vere in morale, ki iz te vere izhaja. Takšno vlogo je Cerkev – tako kot vse verske ustanove – v zgodovini vedno opravljala. Pogosto pa se je dogajalo, da je država oz. svetna oblast Cerkvi to poslanstvo omejevala, jo pri tem celo onemogočala. To je vedno počela totalitarna oblast, ki je hotela prevzeti v svoje roke tudi duhovno področje, za katero pa država ni pristojna. Kot npr. ni pristojna za znanstvena odkritja in dela veliko škodo, če se vtika na področje znanosti, tako tudi ni pristojna za duhovno področje in ne more biti nosilka duhovnega sveta, v katerem korenini morala. V vseh zdravih družbah so poznali „strokovnjake“ za duhovnost in jim odmerili tudi določeno mesto v skupnosti. Tako je tudi v sodobnih družbah, kjer je še posebej prišlo do izraza načelo delitve dela. V 20. stoletju pa so to delitev vsi totalitarni režimi zavrgli. Država se je polastila vseh področij, tudi področja vere (ki jo je nadomestila z ideologijo), etike in morale. Prav to je eden bistvenih pokazateljev totalitarnosti teh režimov.

Sodobna laična država torej ni neposredno povezana z nobenim vrednotnim sistemom oziroma ni nosilka morale in vrednot. Take nosilke pa so bile tako v preteklosti kot so tudi danes različne verske skupnosti in cerkve. Zato ni le stvar demokracije in človekovih pravic, da država dopusti takšno vzgojo, ki jo hočejo starši. Ker država 32 zbornik_final.indd 32

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Jože Kurinčič: Pomen verskega pouka za nacionalno kulturo

nima svoje morale in etike, ker tudi nima nazorske utemeljitve za etiko, je prav, da povabi k vzgoji nosilce etičnih nazorov – verske skupnosti oz. Cerkev. Tu ne gre le za pravico do vzgoje, kakor jo hočejo starši, ampak gre za mnogo več: za to, da se Cerkvi oz. cerkvam dopusti, da skupaj z vsemi ljudmi dobre volje gradijo duhovno stavbo družbe, da utemeljujejo etiko in moralo in tako tvorijo kohezivno silo družbe. Zgodovinopisje namreč ne beleži civilizacije, ki bi za dlje časa lahko obstajala brez religije.

Ta z verskimi in moralnimi postulati predstavlja družbeno vezivo. Vsak pameten vladar bo torej Cerkvi in religiji dopustil, naj v svobodi opravlja svoje poslanstvo.

Kakšen verski pouk?

In za kakšen verski pouk se zavzemam? Kot je bilo že omenjeno, verska izobrazba nima le znotrajcerkvenega pomena, zato je ne gre zapirati v cerkvene okvirje. Prepričan sem, da bo tudi v Sloveniji prišlo do normalizacije odnosa do vere in Cerkve in tedaj bo tudi verski pouk prišel v šole, tako kot je v vseh naših sosednjih državah.

In na to moramo biti pripravljeni in se za to prizadevati. Zdi se, da smo se sedaj kar sprijaznili s takim stanjem, da smo izjema med evropskimi narodi, ne zavedajoč se, da gre za veliko nacionalno škodo. Ta sprijaznjenost velja tudi za ljudi znotraj Cerkve, ki se obnašamo kot užaljeni darovalci, ker našega darila (verskega znanja) drugi nočejo sprejeti.

Zavzemam se torej za to, da bi verski pouk prišel v vse šole in da bi ga izvajale verske skupnosti. Verski pouk pa bi moral biti izbiren s podobnimi alternativami, kot jih poznajo v kulturno primerljivih deželah.

Ker pa so danes pri nas razmere take, da oblast in zakonodaja ne dopustita Cerkvi oz. verskim skupnostim vstopa v šolski prostor, ki da mora ostati ideološko nevtralen, predlagam, da bi za prehodno obdobje sedanji župnijski verouk Cerkev ponudila kot izbirni predmet v zadnjih treh letnikih OŠ.

Učni načrt za OŠ predvideva izbirne predmete v 7., 8., in 9. razredu. Med njimi je tudi predmet verstva in etika, ki pa kot predmet, nad katerim Cerkev nima roke, za katoličane ni zanimiv. Verjetno ga tudi zato obiskuje zelo malo učencev. Namesto predmeta verstva in etika ali kakega drugega izbirnega predmeta bi učenci lahko izbrali verouk v župniji. (Predmet bi zaradi večje nevtralnosti in neobremenjenosti morda preimenovali verski pouk ali verska vzgoja, čeprav ne bi bil nič drugega kot dosedanji verouk.) Predlog bi moral predvidevati možnost, da učenci poleg verskega pouka kot izbirni predmet lahko izberejo še kake druge predmete, ki se jih ne poučuje v šoli (npr. glasbeno šolo, športne dejavnosti, druge kulturne dejavnosti ...).

Tako bodo učenci v devetletki laže obiskovali obšolske dejavnosti.3 Če bi to uspelo, bi dosegli več ciljev istočasno: –– zmanjšali čas otrokove odsotnosti od doma; –– neboleče uvedli verski pouk v šolski kurikul; –– odprli šolski prostor tudi za duhovnost in verstva; –– župnijskemu verouku dali spodbudo, da se prenovi.

Verski pouk je pametno uvrstiti med ostale izvenšolske interesne dejavnosti in jih skupaj predlagati kot izbirne predmete tudi zato, ker bo tako javnost kot šolska oblast “v paketu” verski pouk lažje sprejela, saj bo tako samo eden izmed predmetov, ki se jih ne bo poučevalo v šoli, pač pa drugje.

3

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I. Verski pouk v Sloveniji – ovrednotenje

Po tem predlogu bi bila ohranjena oba temeljna principa obeh glavnih politično-ideoloških blokov v Sloveniji: na eni strani “avtonomija šolskega prostora” in na drugi pravica staršev in otrok do izbire takega verskega pouka, ki je v skladu z njihovim nazorom. Ta oblika verskega pouka bi bila še toliko bolj sprejemljiva, ker je župnijski verouk v Sloveniji v glavnem kar kvaliteten.

Seveda se kristjani ne bi smeli sprijazniti samo s tem “milostnim darom” države – prizadevati bi se morali, da bi imel verski pouk v šoli (in to na vseh stopnjah) čim prej enako vlogo kot v kulturno primerljivih evropskih državah. Prav nobene potrebe ni, da smo na področju verske izobrazbe unikum.

Bibliografija Kodelja, Zdenko. Laična šola, Mladinska knjiga, Ljubljana 1995.

Pirjevec, Dušan. Bratje Karamazovi in vprašanje o bogu. V: F. M. Dostojevski, Bratje Karamazovi (spremna študija). Cankarjeva založba, Ljubljana 1976.

Povzetek V prispevku ugotavljam, da je znanje, ki ga človek dobi pri verskem pouku, pomemben gradnik človekove splošne razgledanosti. Verski pouk učence vceplja v evropsko civilizacijo, jim odpira temeljna bivanjska vprašanja in pomaga oblikovati moralo oz. etiko. Kot tak bi verski pouk v Sloveniji moral prerasti cerkvene okvire. Čim prej bi moral biti dostopen tudi v šoli, da bi vsi imeli dostop do tega pomembnega znanja. Za začetek bi lahko Cerkev verouk ponudila šoli kot izbirni predmet v zadnji triadi OŠ, dolgoročno pa je treba strmeti za tem, da bi bil verski pouk vključen v osnovno šolo kot enakopraven predmet.

Ključne besede verski pouk, evropska civilizacija, bivanjska vprašanja, izbirni predmet, avtonomija šolskega prostora

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Janez Vodičar: Uvajanje verskega pouka na Gimnaziji Želimlje

Janez Vodičar

Uvajanje verskega pouka na Gimnaziji Želimlje

1. Ohranjanje želje po vzgojno-izobraževalnih ustanovah Revolucija je z zmago komunističnega svetovnega nazora v Sloveniji onemogočila vsako zasebno javno organizirano vzgojo in izobraževanje. Z izločitvijo verouka iz javne šole je hotel režim dokončno izločiti krščanstvo iz izobraževanja. Dolgo časa je bila onemogočena vsaka pobuda, ki bi Katoliški cerkvi vsaj delno vrnila možnost celostne vzgoje lastnega kadra. Kandidate za duhovništvo so tako škofje pošiljali na Hrvaško, kjer je šolstvo manj trpelo pod ideološkim pritiskom. Samo na Primorskem je uspelo že leta 1952 (ustanovna listina je bila izdana že dve leti prej) odpreti najprej malo semenišče, čez nekaj časa pa tudi šolo.1 Srednja verska šola v Vipavi je v cerkveni zavesti ohranjala duha poklicanosti k izobraževanju. Šolanje je bilo v SVŠ v Vipavi namenjeno le za cerkveni kader, šola ni imela veljavnih listin, oblasti so na različne načine ovirale njeno delo (Zbornik ob zlatem jubileju Malega semenišča v Vipavi 2002, 37).

Nacionalni in politični interesi2 so končno omogočili tudi salezijancem, da so ustanovili srednjo versko šolo v Želimljem. Kraj je bil dovolj odročen, pogoji dovolj slabi, da je bil v očeh takratnih oblastnikov za tako dejavnost primeren. V strahu odgovornih, da bi oblast šoli očitala, da gre preveč v širino, je bil verski pouk z imenom verouk (Kolar 2006, 77) v obeh šolah bolj podoben študiju na fakulteti: uvajanje v Sveto pismo, zgodovino Cerkve, teološke osnove in pastoralni izzivi tistega časa.

Kljub temu, da se je zdelo, da se ideologije samoupravnega socializma in njegove oblasti ne bomo rešili, je v Cerkvi vseskozi tlela želja po vrnitvi v javni prostor.

Pogosto se je že zaradi dijakov, ki so povedali, da ne mislijo stopiti v bogoslovje, razmišljalo, da bi potihoma odprli vrata za vse, ki bi si želeli drugačne izobrazbe in vzgojne usmeritve. Tudi povezanost z lokalnim okoljem je vedno bolj rahljala strogo omejitev in ločitev semeniškega izobraževanja pred zunanjim svetom.

Sam se spomnim svojega prihoda v Želimlje leta 1979. Nihče ni terjal jasne odločitve za duhovništvo, kakih pisnih zavez in podobno. Seveda se stališče oblasti ni spremenilo, se pa je ta vedno manj zanimala za to, kaj se v cerkvenih šolah dogaja.

Tako se ne spomnim, da bi me kdo od zunaj spraševal o tem, če resno mislim ostati v izbranem poklicu. Vzgoja in izobraževanje je bilo v vsem semeniško salezijansko, vendar pa niso bile izključene čisto posvetne teme. Še posebej zato ne, ker naj bi salezijanci delovali med mladimi, kar je terjalo poznanje njihovega sveta. Vseskozi „V semenišču bodo dijaki imeli popolno oskrbo, vzgojo in obenem poučevanje verouka in latinščine“ (Zbornik ob zlatem jubileju Malega semenišča v Vipavi 2002, 31).

2 „Velik problem predstavlja šolanje slovenskih kandidatov za duhovniški poklic izven naše republike. Cerkvena vodstva teh šol v Hrvatski so namreč v veliki večini močno proustaško in propijevsko orientirana, kar se močno odraža tudi na naših kandidatih v teh šolah, vsled česar povzročajo kot duhovniki na terenu precejšnje težave. Naše republiško politično vodstvo in tudi sami ordinariji zato v načelu zagovarjajo stališče, da naj bi se šolanje teh kadrov izvajalo v naši republiki“ (Kolar 2006, 17).

1

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I. Verski pouk v Sloveniji – ovrednotenje

so nas pripravljali na vzgojno nalogo, ki je vedno dopuščala možnost, da bo ta kdaj postala institucionalizirana v obliki šol, internatov. Starejši salezijanci, ki so doživeli razcvet Rakovnika in drugih šol, so nam vedno poudarjali, da moramo biti pripravljeni na kaj podobnega. Dejstvo, da so nas na t. i. asistenco, vzgojno prakso, pošiljali v tujino, kjer smo lahko dobili izkušnjo klasičnega šolskega dela, kaže, da je kljub uradni prepovedi to delo ostalo v nekakšnem nezavednem hrepenenju salezijanske skupnosti.

Ko so me predstojniki v času vzgojne prakse za dve leti poslali na Koroško, v Modestov dom, ki smo ga popolnoma samostojno vodili slovenski salezijanci, so mi naročili, da naj nabiram izkušnje, ki bi mi kdaj lahko prišle prav tudi v matični domovini. Leta 1987 še zdaleč ni bilo pričakovati, da bi lahko odprli javno šolo.

Inšpektor Anton Košir mi je takrat naročil, da naj dobro pretehtam možnosti, ki jih nudi tako delo, da se bomo ob priložnosti lahko prav odločali. Pri tem ni mislil na možnost javnih šol, ampak na širše zastavljeno delo v Želimljem. Spreminjala pa se je tudi sama pastoralna dejavnost. Klasično delo predvojnih salezijancev so počasi nadomestile mladinske skupine, razna gibanja, župnijska pastorala … Ob vedno novih pobudah, ki so terjale tudi sposobne pastoralne delavce, je bilo tudi delo na Koroškem vedno bolj pod vprašanjem. Duhovnikov za delo na župnijah je primanjkovalo, dijakov za dijaški dom je bilo vedno manj, zato se ni več zdelo smiselno, da se duhovnik ukvarja z majhnim številom fantov, namesto da bi vodil župnijo. Tudi samih koroški Slovenci in vodstvo Mohorjeve družbe v Celovcu ni podpiralo našega vztrajanja pri vzgojnem delu.

Ko sem se l. 1989 vrnil v Slovenijo, se je že čutilo, da so možne nekatere radikalne politične spremembe. Pastoralno delo je bilo veliko bolj odprto, ljudi je bilo vedno manj strah izražati svojo versko pripadnost. Učitelji po javnih šolah niso več v tolikšni meri čutili dolžnosti, da bi tiste, ki so se odločili za duhovništvo ali redovništvo, odvrnili od njihove namere. Ker v Želimljem ni bilo dovolj dijakov za samostojno šolo, so kandidate poslali na Poljansko gimnazijo. Ob dobri izkušnji, ki so jo imeli s tem, je postavljalo vedno bolj aktualno vprašanje smiselnosti vzdrževanja srednje verske šole v Želimljem. Da se ta ni prej zaprla, se je treba v veliki meri zahvaliti nostalgiji ob spominih na to, kaj vse je bilo treba pretrpeti, da so uspeli to ustanovo postaviti na noge, in starejšim salezijancem, ki so tam delali in so jih pogosto mlajši imeli za nesposobne za kakšno drugo pastoralno zadolžitev. Vedno bolj se je širilo prepričanje, da se lahko vzgaja za vero veliko bolj učinkovito v klasični župnijski pastorali. Tako se je vedno bolj uveljavljalo mnenje, da bi šolo zaprli in prostore uporabili za kakšne druge namene. Kandidate za salezijansko družbo bi preselili v Ljubljano, kjer bi lahko hodili v državne šole in tako odraščali normalno življenje mladostnikov. Pri tem bi seveda imeli možnost bivanja v salezijanski skupnosti, kjer bi se vzgajali za redovniško življenje.

2. Želja po pastorali na tipično salezijanski način S političnimi spremembami pa so se prebudile sanje o obnovi starih vzgojnih oblik pri tistih, ki so jo še poznali iz predvojnih let, in sanje o novi vzgoji pri nas mladih, ki smo na to dejavnost gledali kot na bistveno razsežnost salezijanske poklicanosti. Na Rakovniku smo bogoslovci od našega vodstva zahtevali, da nam dajo času 36 zbornik_final.indd 36

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primerne možnosti za tipično salezijansko pastoralno delo. Na politične spremembe bi se morali odzvati bolj odločno in učinkovito, je bilo naše prepričanje. Ne bi smeli ostati v okvirih, ki nam jih je postavil stari režim. Naša odločenost se je pokazala v tem, da smo pozimi l. 1989 sami sklicali dvodnevno študijsko srečanje mlajših salezijancev, ki so študirali v tuji in bili na vzgojni praksi ali študirali doma. Sklenili smo, da za novo družbo lahko prispevamo največ s poživitvijo svojega poslanstva.

Ob številnih pogovorih so nam pogosto kazali na omejene možnosti. Večina tistih, ki smo se zavzemali za pastoralno dejavnost preko vzgojno-izobraževalnih ustanov, nas je izšla iz šole v Želimljem, zato smo hitro videli to možnost. Starejši so imeli v spominu Rakovnik in dejavnosti, ki so bile tam razvejane, zato so predlagali, da bi razmišljali o šoli tam. Že ob samih začetnih pogovorih smo se spraševali, kaj hočemo doseči s šolo, ki bi imela pravico javnosti. Jasno se je izpostavilo dejstvo, da ima taka šola smisel le, če bo delovala v duhu sodobne pastorale. Ta je bila razumljena dovolj široko: vzgojiti tiste, ki hočejo delovati v družbi kot pravi kristjani in državljani. Ves čas načrtovanja nas je vodilo don Boskovo geslo: Dobri kristjani in pošteni državljani. O tem, ali bo verski pouk v taki šoli ali ne, niti nismo razmišljali. Bilo je samoumevno. Treba je znova povedati, da je ta obstajal tudi v srednji verski šoli. Spominjam se, da je bil že takrat, v času semenišča, zelo široko zastavljen. Šlo je za spoznavanje Svetega pisma, smernic drugega vatikanskega koncila, raznih sodobnih verskih pojavov in osebne izkušnje vere sodobnega človeka. Ta predmet so redno učili mlajši salezijanci, ki so poskušali iz njega narediti nekakšna mladinska srečanja. Verjetno tudi v luči našega bodočega poslanstva, da bi pozneje znali in zmogli delati z mladimi na župniji. Ko smo potem oblikovali šolski program, je postal verouk del predmetnika; to smo poznali tudi iz celovške gimnazije. V elaboratu, ki je bil sad dela bogoslovcev (Vodičar 1991), sem zahteval, da učni načrt za ta predmet pripravita učitelja s Tržaške in Koroške, ki sta poučevala ta predmet na državnih šolah. Didaktična in vsebinska zasnova je bila že vnaprej zelo široko zamišljena; v začetku ni bilo nobenega posebnega programa, ampak je bil ta prepuščen učiteljevi ustvarjalnosti.

Leta 1990 je prišlo do političnih sprememb, vodstvo inšpektorije pa je, vsaj po mnenju nas bogoslovcev, preveč razmišljalo in nič storilo, zato smo začeli jeseni 1990 na svojo pest pripravljati pobude. Najprej smo hoteli ovreči očitek o nepotrebnosti in preživelosti takega dela. Že junija istega leta se je vodstvo srečalo z ministrom Petrom Vencljem, ki jim je predstavil idejne zasnove pri spreminjanju slovenskega izobraževalnega sistema. Obljubil jim je, da bo kmalu mogoče priznati veljavnost želimeljskih spričeval. Pri vprašanju uvajanja verskega pouka v javne šole je bil bolj previden (Vencelj 1990). Vodstvo je po tem srečanju več energije in zavzetosti namenilo delu v javnem šolstvu, manj pa vzpostavljanju lastne institucije. Ker se je vedno bolj glasno govorilo o potrebi lastne srednje šole, smo bogoslovci izvedli med veroučenci zadnjega razreda osemletke anketo. Z njo smo v prvi vrsti hoteli ugotoviti željo mladih po zasebni šoli, ki bi ponudila krščanske okvirje. Naše izhodišče niso bili starši, ampak mladi sami. Šola mora služiti njim, je bila temeljna postavka, kar je pozneje tudi vodilo zasnovo verskih vsebin v šoli. Pri anketi smo spraševali po želji po taki šoli, pa tudo o obliki, načinu, usmeritvi, dejavnostih in podobnem. Več kot 400 anketirancev nam je dalo vsaj nekaj malega argumentov, da smo zahtevali 37 zbornik_final.indd 37

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od starejših in izkušenejših salezijancev odgovore na vprašanje, kako se odzvati na take želje. Sama anketa med mladimi je namreč pokazala nekaj zanimanja za vpis v zasebno šol, če ta ne bi bila semenišče. Mnogi so kar naravnost napisali, da si ne želijo v semenišče, čeprav nikjer ni bilo takega vprašanja, so pa imeli možnost, da na koncu povejo svoje mnenje. Še manj so izrazili željo po ustanovi, ki bi jih uniformirala (tudi po uniformi smo spraševali). Večina, ki je izrazila željo po katoliški šoli, bi jo imela zaradi boljše izobrazbe in vzgoje, kjer bi jih obvezen verouk celo motil. Težko je reči, kaj so razumeli pod besedo obvezen verouk, ampak rezultat je bil jasen. Mladi si kaj takega že leta 1990 niso želeli.

Ker se je urejanje položaja veljavnosti verske šole odvijalo zelo počasi, je začetno navdušenje plahnelo. Januarja 1990 je minister Vencelj v Vipavi vodstvu in profesorjem zagotavljal, da bo to kmalu urejeno, čeprav jim je hkrati dejal, naj se dijaki pripravljajo tako kot vsako leto na izpite na državnih šolah (Poročilo o pogovoru z ministrom za šolstvo 1991). Iz zapisnika tega srečanja je tudi razvidno, da tako minister kot vipavsko vodstvo ni razmišljalo o kakšni razširitvi šole, ampak samo o priznanju obstoječega dela in o nekaterih možnostih za tiste, ki bi si res želeli vstopiti v tako ustanovo. Še posebej jih je zanimala možnost po ohranjanju verske razsežnosti pouka, kar v Želimljem ni bilo vprašanje. Tam smo razpravljali, ali o popolnoma novem začetku ali zaprtju.

Februarja 1991 sem sestavil elaborat za šolo v Želimljem, ki sem ga predstavil vodstvu, da bi se dokončno odločneje lotilo ustanavljati novo šolo. V tem elaboratu sem utemeljeval, zakaj taka ustanova in hkrati nakazal možnosti izvedbe. Pri tem sem upošteval tako naše temeljne dokumente, družbeno situacijo v novo nastajajoči državi in rezultate ankete. Potrebno se je bilo odločiti najprej o kraju, obliki (takrat je še veljalo usmerjeno izobraževanje), o praktičnih in personalnih možnostih, o potrebnosti internata in seveda smiselnosti celotnega projekta (Vodičar 1991).

Pri utemeljevanju mnenja, zakaj naj bi odprli šolo tudi dekletom, sem zapisal: „Verska vzgoja se bo tako morala srečevati z življenjskimi problemi, ki jih mladi doživljajo na tej stopnji razvoja in ne s prazno metafiziko, ki bo letela preko glav (po besedah mnogih naših sobratov, ki delajo z mladimi)“ (Vodičar 1991, 5). Iz tega in spominov lahko sklepam, da smo imeli pred očmi versko vzgojo, ki bo odgovarjala in se odzivala na potrebe mladih. Prav tako kot smo hoteli šolo zaradi mladih, njihovih potreb in pričakovanj in ne zaradi česa drugega. Sklicevali smo se tudi na naše pravilnike; v 13. členu piše, da morajo šole ustrezati zahtevam mladostnikov (Vodičar 1991, 2). V zaključku, v točki 3., sem, potem ko sem predlagal konkretne korake, zapisal, kako je treba paziti, da nam uspe: „znebiti se očitkov o klerikalizmu, nazadnjaštvu Cerkve, srednjeveški vzgoji in drugih liberalnih izumov, ki pa jim ravno mladi najbolj verjamejo, z veliko odprtostjo in širino zastavljene šole“ (Vodičar 1991, 10). Ko danes to beremo, je lažje razumeti, kako so ti predsodki močni, čeprav so takrat v duhu velikih sprememb vsi sanjali o novi odprtosti za verske vsebine. Poznejši razvoj in sedanje stanje je pokazalo, da naše ankete le niso bile tako amaterske in je že takrat celo med veroučenci bil močan odpor do vsega cerkvenega. V zaključku sem zapisal: „Zavedati se moramo dejstva, da bo to prva, čeprav majhna šola in bo ustvarjala v javnosti podobo za vse prihodnje cerkvene šole“ (Vodičar 1991, 10).

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3. Začetki dela Kljub zagotovilom šolskega ministra o hitri rešitvi statusa želimeljske in vipavske šole je še 6. junija 1991, ko se je tekoče šolsko leto že zaključevalo, verifikacijska komisija terjala določena pojasnila pred dokončno izdajo odločbe o verifikaciji (Zapisnik Komisije za verifikacijo 1991). Dijaki, ki so živeli z obljubo, da jim tisto leto ne bo treba delati izpitov na Poljanah, so se vodstvu v Želimljem uprli. Vpisa v novo šolsko leto nismo smeli razpisati, vladala je velika negotovost. V tem ozračju nihče ni posebej razmišljal o programu. Z omenjenega dopisa verifikacijske komisije je razvidno, da se ne vtika v programske zasnove. Verski predmet jih ni zanimal, pripombe so imeli samo na materialne in personalne pogoje. Pred osamosvojitvijo so bili pomembnejši drugi projekti in nihče še ni natančno vedel, kam se bo veter obrnil glede verskega pouka v državnih šolah. Sam nisem nikoli verjel, da je v Sloveniji mogoč verski pouk v javnih šolah, mnogi pa so se že takrat resno spraševali, če smo sploh usposobljeni, da stopimo v šolski prostor.

V omenjenem elaboratu sem zapisal, da nas ne bo šola, če odpremo samo en oddelek, čisto nič več stala, kot nas je prej. V desetih letih se bo videlo, kaj in kako, do takrat pa lahko nadaljujemo z delom, kot smo ga imeli zastavljenega v semenišču.

Hkrati sem zaradi tega poudarjal, da je ob dejstvu majhnosti smiselno razmišljati o privilegiju za tiste, ki imajo stik s Cerkvijo in bi si radi pridobili temeljno usmeritev za življenje aktivnega laika tudi v njenem življenju. Zato smo na začetku zahtevali potrdilo župnika o sodelovanju in obiskovanju verouka. Pozneje, ko je postalo to mnogim diskriminatorno, smo se sklicevali prav na verski pouk, ki potrebuje neko predznanje. Zato so tisti, ki niso obiskovali verouka, pa so si želeli vpisa na gimnazijo Želimlje, lahko to storili po opravljenem diferencialnem izpitu. Torej je bil sam značaj šole zamišljen kot pomoč tistim, ki bi si želeli poglobitve svojega verskega življenja in podpore pri vključitvi v aktivno življenje Cerkve in nastajajoče države.

Zato se spomnim, da smo prav od predmeta, ki se bo dotikal vere, pričakovali veliko.

Vsi drugi predmeti, ki morajo biti zaradi državnih zahtev kvalitetno izvedeni, naj bi služili možnosti, da se mladi srečujejo s tem brez kakšne prevelike organizacijske podpore. Tako sem zapisal: „V zadnjem času si vedno bolj prizadevamo, da bi se približali mladim, da bi mladi prihajali v naše ustanove, župnišča. V šolo jih ne bo potrebno vabiti, bo treba biti le z njimi ter se soočiti z njihovimi problemi. Tudi se ne bo potrebno ‚zmišljevati‘ posebnih dejavnosti, da bi privabili mlade (šport, glasba, izleti, plesi …), šola jih sama pripelje in je veliko koristnejša kot druge priložnostne dejavnosti“ (Vodičar 1991, 2).

Ko sem bil kot diakon poslan v Želimlje, da bi skupaj s Francem Podbevškom3 začel vzgojno delo v dijaškem domu in skrbel za obšolske dejavnosti, smo že na začetku jasno postavili verske momente v življenje ustanove. Verski predmet je postal religija, ker naj bi tako že z imenom ne prebujal spomina na verouk, hkrati pa puščal dovolj prostora za najrazličnejše cilje, ki smo si jih postavili in so jih pričakovali tudi drugi.

Minister Vencelj je že ob prvem srečanju z vodstvom salezijancev poudarjal nujnost Zanimivo je, da je tudi on dolgo časa deloval na Koroškem v Modestovem domu. Tako je še bolj jasno podčrtana želja, da bi odpravili videz semenišča in ponudili novo možnost široke krščanske šole.

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prenove slovenskega šolstva z vidika odnosov in vrednot. Na slovesni inavguraciji septembra 1991 je zopet naročil naj bo nova šola spodbuda vsemu šolstvu, da bo gradilo na kvalitetnih medčloveških odnosih in vzgojno delovalo v smislu občih in nacionalnih vrednot.

Lojze Dobravec, ki je prvi v Želimljem poučeval religijo, je razvijal in gradil ta predmet prav na teh poudarkih. Še sedaj vem, da so prihajali dijaki od ure polni vprašanj in v veliki meri nadaljevali začeta razmišljanja v popoldanskem času. Čeprav je predmet že takrat pomenil nekakšen odmor med matematiko, jezikom ali čem podobnim, je bil dobro izhodišče za graditev drugačne klime na šoli.4 Ker smo izhajali že v pripravah na šolo iz stališča, da mora ponuditi celostno odraščanje, se je pri tem predmetu hitro začelo praznovati. Praznovanje osebnih praznikov se je kar samo po sebi vključevalo v zasnovo krščanskega pojmovanja človeka. Praznovanje ljudskih in liturgičnih praznikov je pomagalo k razumevanju globljih verskih resničnosti, ki so s tem povezani. Skupaj z Lojzetom Dobravcem sva začutila željo prve generacije dijakov, da bi še bolj poglobili povezanost, zato smo izbrali določen čas počitnic za nekakšne delavnice, kjer se je prepletalo tako versko kot medosebno doživljanje in spoznavanje. To se je pozneje razvilo v t. i. tedne komunikacije, ki so še sedaj sestavni del rednega pouka Gimnazije Želimlje.

V samem predmetniku je bilo religiji na začetku namenjeno malo ur. Predvsem so bile težave z obremenitvijo dijakov, zato smo to rešili tako, da je bilo v prvem razredu dve uri v naslednjih po eno. Vse drugo smo poskušali nadomestiti z dejavnostmi izven pouka, od že omenjenih tednov komunikacij, raznih prireditev do ponudbe obšolske dejavnosti, ki bi pokrivala te potrebe. Program je nastajal sproti in se je tudi spreminjal, če smo začutili, da dijakov ne nagovori. Pristop je bil vseskozi zelo širok, antropološki in ne strogo konfesionalen, čeprav ni nihče skrival katoliškega ozadja.

Pri ocenjevanju se je celo štelo za dobro kritično mišljenje, ki je argumentirano nastopalo do t. i. katoliških stališč. V vseh prvih letih nisem slišal, čeprav sem bil z dijaki po cele dneve, da bi imeli do predmeta odpor ali ga imeli za nesmiselnega. Predvsem fantje so včasih godrnjali, vsaj pred mano, da je premalo poglobljene razprave o določenih temah in da je to predmet preveč za dekleta. Vendar smo to lahko ustrezno nadoknadili s filozofskim krožkom, kamor so pogosto prihajali prav z vprašanji, ki so se porajala pri religiji in jih tam niso uspeli razmisliti in predelati. Kljub temu lahko prav iz tega sklepamo, da jim je religija dala misliti, jih vznemirjala in tako vstopila v njihovo življenje.

Da je bil predmet odprt in je upošteval želje in potrebe dijakov, pokaže tudi dejstvo, da so se hitro pojavile seminarske naloge. Te niso nastale zaradi didaktičnih potreb pridobivanja ocen, ampak zaradi tem, ki so zanimale posameznike in niso bile vključene v program. Spominjam se, da je Lojze hitro to željo dijakov izkoristil in predlagal, da naj teme sami pripravijo. Dijaki so potem aktivno iskali vire, ob katerih Minister Peter Vencelj je ob slovesni inauguraciji dejal: „Zato od te šole predvsem pričakujem, da bo vzor v odnosih tako med učenci kot v učiteljskem zboru, pa tudi, da bo ta šola v tesni povezavi zlasti s starši in širšo skupnostjo pokazala, kaj v resnici med človeškimi odnosi pomeni dobra šola. Torej poleg znanja želim predvsem, da bi bila ta šola vir in prikaz dobrih odnosov med vsemi, med mladimi in starejšimi, med učitelji in učenci, med šolo in starši. Tega nam v tem slovenskem prostoru izredno manjka“ (Vencelj 1990, 53).

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Janez Vodičar: Uvajanje verskega pouka na Gimnaziji Želimlje

bi lahko predstavili svoje mnenje. Ni šlo za golo opravljanje dolžnosti, ampak za željo po argumentiranem premisleku. To lahko trdim, saj so se pogosto zatekali k meni po nasvete in niso bili kar takoj zadovoljni s tem, kar sem jim predlagal. Da je bilo začetno delo pri religiji uspešno, dokazuje tudi dejstvo, da so mnogi dijaki, ki so bili doma vključeni v mladinske skupine, uporabljali iste teme, pripomočke, celo metodologijo dela pri svojih veroučnih skupinah doma. Ker je predmet nastajal sproti, se je hitro pokazala potreba po kakšnem učbeniku, delovnem gradivu, ki bi ustrezno podprlo delo pri predmetu. Vendar je prav to, da tega ni bilo, vodilo k odprtosti je zahtevalo oseben pristop učitelja pri vsaki uri in do vsake skupine posebej.

4. Od pričakovanj k prvim rezultatom Če iz razdalje skoraj dvajsetih let pogledam nazaj, potem lahko rečem, da smo imeli prevelika pričakovanja glede verske razsežnosti katoliške šole. Ko sem spet bral pisanje iz leta 1990, ne morem kaj, da ne bi začutim tistega nemirnega časa, ko se je na eni strani vse postavljalo na glavo in na drugi vse odpiralo. Da bi s šolo uspeli ponuditi mlademu človeku možnost za aktivno pripravo na odgovorno življenje tako kristjana kot državljana, kar smo takrat načrtovali, bi danes težko rekel. Vendar vsakič, ko se srečam s prvimi dijaki, mirno lahko rečem, da se srečam s človekom, ki je sposoben neke duhovne širine. Kljub začetnemu iskanju smo jim ponudili in omogočili rast v človeškosti. To nam priznajo tudi tisti, ki niso šli po krščanski poti. Morda so ti še največji dokaz, da nismo omejevali svobode, ampak jo odpirali.

Predmet, ki je k temu največ pripomogel, je po njihovih besedah prav religija, ki jo v tej zgodovinski razdalji težko ločijo od odnosov, ki so se tam vzpostavljali. Prav to je bilo naročilo takratnega ministra, pričakovanje nas samih in želja mladih: pristni človeški odnosi. Pri svojem delu smo skušali graditi na osebni odgovornosti vsakega posameznika.

Bibliografija Kolar, Bogdan. 2006. Srednja verska šola v Želimljem pri Ljubljani. Ljubljana: Salve.

Poročilo o pogovoru z ministrom za šolstvo. 1991. Arhiv Salezijanskega inšpektorata v Ljubljani, št. 22-1/91.

Vencelj, Peter. 1990. Glavne programske usmeritve v slovenskem šolskem sistemu.

Arhiv Salezijanskega inšpektorata v Ljubljani, št. 82-1/90.

Vencelj, Peter. 1991. Gojiti odnose med ljudmi. Letno poročilo Gimnazije Želimlje I-II.: 53.

Vodičar, Janez. 1991. Šola v Želimljem. Arhiv Salezijanskega inšpektorata v Ljubljani, št. 22-2/91.

Zapisnik Komisije za verifikacijo. 1991. Arhiv Salezijanskega inšpektorata v Ljubljani, št. 78-3/91.

Zbornik ob zlatem jubileju Malega semenišča v Vipavi. 2002. Vipava: Malo semenišče v Vipavi.

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I. Verski pouk v Sloveniji – ovrednotenje

Povzetek Srednji verski šoli v Vipavi in Želimljem sta bili edini vzgojno-izobraževalni ustanovi, ki sta smeli delovati v Sloveniji, ko je ta še bila del Jugoslavije. V Želimljem se je zaradi vedno manjšega vpisa postavljalo vprašanje, kako nadaljevati šolo. Razmišljalo se je o zaprtju, čeprav se je že lahko slutila sprememba v odnosu oblasti do šolske problematike. Z elaboratom, ki je upošteval tako splošno stanje, poslanstvo salezijanske družbe in rezultate ankete med veroučenci 8. razreda, sem spomladi 1990 leta apeliral na vodstvo slovenskih salezijancev, da končno začnejo z ustanavljanjem šole s katoliškim značajem. Tam sem tudi predstavil religiozno razsežnost programa, ki bi ga lahko taka šola imela. Vse to je vodilo k ustanovitvi Gimnazije Želimlje in kmalu za tem tudi Škofijske gimnazije Vipava. Verski pouk je bil že od začetka integralni del pouka, čeprav ga komisija za verifikacijo šole s strani ministrstva niti ne omenja. Pri uvajanju so služile tako izkušnje z veroukom v prejšnjih verskih šolah kot odprtost in širina, ki smo jo hoteli ponuditi s pridobljeno pravico javnosti. Začetki pouka verskega predmeta so pomenili iskanje med tradicijo, željo po tem, da bi izkoristili ponujeno priložnost za novo pot evangelizacije, in se bi po drugi strani znebili predznaka katoliške šole kot ozke, k indoktrinaciji usmerjene ustanove.

Ključne besede katoliške šole v Sloveniji, verski pouk, religija, Gimnazija Želimlje, odnosi v šoli

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Roman Globokar: Verski pouk na Škofijski klasični gimnaziji

Roman Globokar

Verski pouk na Škofijski klasični gimnaziji

Status predmeta Verski pouk je na Škofijski klasični gimnaziji obvezni predmet. Prvi dve leti ga dijaki obiskujejo po dve uri tedensko, zadnji dve leti pa po eno. Do leta 2003 se je predmet imenoval „verouk“, od takrat naprej pa v soglasju z ostalimi katoliškimi šolami v Sloveniji nosi ime „vera in kultura“. S tem se je bolj jasno želelo pokazati na razliko med katehezo v okviru župnijskega občestva in verskim poukom kot šolskim predmetom. Naslov vera in kultura pa je tudi programski: v skladu z duhom 2. vatikanskega koncila želi povezati osebno versko prepričanje z družbenim udejstvovanjem.

Pri predmetu vera in kultura imajo dijaki možnost, da razširijo, dopolnijo in kritično ovrednotijo izkušnje in znanje, ki ga imajo na področju verskih in etičnih vprašanj. Pomemben poudarek je tudi na bolj poglobljenem razumevanju sebe, soljudi, odnosov med ljudmi, da bi tako bili usposobljeni za reševanje perečih osebnih, medosebnih in življenjskih problemov. Dijakom pomaga pri premagovanju otroških modelov vere in predsodkov ter spodbuja k bolj poglobljenemu razumevanju verskih resnic. Osvetljuje jim moralne vrednote ter spodbuja izgradnjo celovite odgovorne osebnosti.

Pogled nazaj Ob ponovni vzpostavitvi pouka v Zavodu je bilo poučevanje verskega pouka svojevrsten izziv, saj ni bilo učbenikov, niti izdelanih učnih načrtov. Vsak veroučitelj je poskušal na svoj način čim bolj približati verske vsebine dijakom, predvsem pa prisluhniti iskalcem v dobi mladostnega zorenja. Učni program so s svojimi izzivi sooblikovali tudi dijaki. Ure verouka je zaznamoval dialoški pristop.

Prve skripta za verouk na ŠKG sta pripravila septembra 1996 Anton Jamnik in Jože Plut: šlo je za priročnik za 2. letnik z naslovom „Sveto pismo – knjiga odrešenjske zgodovine.“1 Na pobudo ljubljanskega nadškofa in metropolita Franca Rodeta je direktor Zavoda sv. Stanislava Anton Jamnik 23. oktobra 2000 sklical sestanek učiteljev verskega pouka na katoliških gimnazijah v Sloveniji. Odločili so se, da bodo skupaj pripravili enotni učni načrt in učbenike. Projekt sta vodila Alenka Šverc in Anton Jamnik. Učitelji so se razdelili v štiri delovne skupine: vsaka od njih je pripravljala učbenik za posamezni letnik. Septembra 2003 je zagledal luč prvi iz serije učbenikov, in sicer za četrti letnik z naslovom „Za človeka gre“,2 ter učni načrt.

Kar trije nosilci delovnih skupin so bili s Škofijske klasične gimnazije: za prvi letnik Jernej Marenk, za tretji letnik p. Tone Svetelj ter za četrti letnik Roman Globokar.

Tone JAMNIK in Jože PLUT, Sveto pismo – knjiga odrešenjske zgodovine. Veroučni priročnik za dijake 2. letnika Škofijske klasične gimnazije, Ljubljana 1996.

2 Roman GLOBOKAR, Stanko FAJDIGA, Alenka ŠVERC, Za človeka gre. Učbenik za predmet vera in kultura za 4. letnik gimnazij, Ljubljana – Celje 2003.

1

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Pri pisanju učbenika za prvi letnik je sodeloval tudi profesor filozofije na Škofijski klasični gimnaziji Albin Kralj.

Učni načrti so zasnovani tako, da v prvem letniku prevladujejo bolj psihološke teme (spoznavanje in sprejemanje sebe in drugih), v drugem letniku je poudarek na spoznavanju Svetega pisma in njegovega pomena za današnjega človeka, v tretjem letniku dijaki spoznavajo osnove krščanstva in ostalih religij, četrti letnik pa je posvečen ekleziološkim in etičnim vprašanjem. Tako zasnovan učni načrt ima prav gotovo svoje prednosti, saj dijaki podrobno v enem sklopu obdelajo celotno področje (npr. Sveto pismo, verstva …). Vseeno bi bilo vredno premisliti, ali ne bi bilo bolje, če bi vsako leto imeli nekaj bolj osebnostno-psiholoških vsebin, nekaj svetopisemskih, nekaj religioloških, nekaj etičnih … Predlagam, da bi ob morebitni prenovi učnih načrtov in učbenikov uvedli modularni sistem. Tako bi lahko biblične vsebine razdelili v več zaključenih sklopov (npr. stvarjenje, Abraham, izhod iz Egipta in dekalog, preroki, Jezus, Pavel) in bi jih učitelj lahko po svoji presoji vključil v svoj načrt izvedbe predmeta. Zdi se, da sta po svoji zasnovi trenutno prvi in četrti letnik veliko bolj dialoško zasnovana, saj se dotikata eksistenčnih vprašanj dijakov, medtem kot je v drugem in tretjem letniku velik poudarek na učenju določenih dejstev o Svetem pismu in religijah.

Pogled naprej Tudi v prihodnje se je potrebno potruditi, da bi predmet ostal čim bolj dialoško naravnan in da imajo dijaki čim več možnosti za aktivno sooblikovanje ur. Zato je potrebno nadgraditi že sedaj uveljavljene načine, kot so delo po skupinah, priprava referatov ali okroglih miz s strani dijakov, spodbujanje k iskanju aktualnih tem s tega področja v medijih …

Pri preverjanju znanja se zato ne smemo omejiti zgolj na to, ali dijaki znajo ponoviti to, kar je napisano v učbeniku ali kar smo povedali pri urah, ampak naj bi imel prednost esejski tip nalog. Gotovo je ocenjevanje takšnih izdelkov bolj zahtevno in se v marsičem izmika objektivnemu vzorcu, vendar s takim načinom dosežemo, da dijaki več samostojno razmišljajo in se soočajo s posameznimi temami, ki jih obravnavamo pri pouku.

Velik izziv je prav gotovo medpredmetno povezovanje. Za vero in kulturo je ključnega pomena, da dobijo dijaki občutek, da naš predmet ni samo privesek k ostalim predmetom v šoli, ampak da se vsebine povezujejo. Pravzaprav je mogoče najti povezavo z vsemi predmeti v gimnaziji. V prihodnje bi bilo dobro izpeljati določene ure skupaj z učiteljem nekega drugega predmeta, tako da sta oba v razredu in da se pri podajanju snovi medsebojno dopolnjujeta. Na načelni ravni se glede tega strinjamo, potrebno pa bo še več vložiti v konkretne realizacije.

Na Škofijski klasični gimnaziji sta dva učitelja vere in kulture vključena v delo Razvojnega tima, katerega cilj je tudi izdelava vzgojnega načrta za gimnazijo. Pouk vere in kulture bi lahko poleg razrednih ur služil kot prostor, kjer se lahko eksplicitno podajajo tudi vzgojne teme. Zato bi bilo dobro ustvariti vzgojni načrt, ki bi vključeval program razrednih ur po letnikih, vzgojne vsebine pri veri in kulturi in vzgojne skupine, ki jih podajajo vzgojitelji v dijaškem domu. Pri skrbi za osebnostno rast dijakov je pomembno ustvarjanje sinergije.

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Roman Globokar: Verski pouk na Škofijski klasični gimnaziji

Velik pomen za osebno rast in za rast v skupnosti imajo na naši šoli tudi duhovne obnove, ki niso del verskega pouka in tudi niso prvenstveno usmerjenje v podajanje znanja, ampak bolj v poglabljanje vase in poglabljanje prijateljskih vezi v razredni skupnosti. Vsebine duhovnih obnov bi bilo dobro bolj uskladiti s temami, ki se odvijajo pri pouku, da bi lahko še z druge (bolj osebnostne) plati osvetlili določeno temo (npr. vprašanje Cerkve – pri pouku zasledujemo cilj poznavanja problematike, na duhovni obnovi pa osebno soočenje s tem vprašanjem).

Na koncu bi rad poudaril, da želimo s poukom vere in kulture oblikovati odprte in razmišljujoče osebnosti, ki bodo s spoštovanjem in strpnostjo sprejemali drugače misleče, da jim želimo odpirati obzorje presežnosti, v katerem človek ohranja svojo svobodo in dostojanstvo, da jih spodbujamo k aktivni participaciji v sooblikovanju demokratične pluralne družbe. Prepričan sem, da jim znanje in veščine, ki jih pridobijo pri našem predmetu, pomagajo pri osebnem poglabljanju in razvijanju pozitivne samopodobe, pri ustvarjanju dobrih medsebojnih odnosov in komunikaciji z drugimi, pri argumentiranem oblikovanju svojih stališč, da bodo tako manj nasedali zunanjim manipulativnim vplivom in bodo sposobni bolj kritično presojati določene pojave v družbi. Učiteljem je naloženo veliko breme odgovornosti, zato je nujno, da se medsebojno srečujemo, povezujemo in podpiramo pri iskanju najboljših načinov, da damo našim dijakom čim boljšo popotnico za njihovo nadaljnjo življenjsko pot.

Povzetek Verski pouk je obvezen predmet za vse dijake Škofijske klasične gimnazije. Zasnovan je dialoško. Skuša povezovati potrebe mladih danes in bogato religiozno izkušnjo krščanstva in drugih verstev. Mlade naj bi spodbudil k poglobljenemu razmisleku o smislu svojega življenja, k ustvarjanju dobrih medosebnih odnosov in k aktivni soudeležbi pri izgradnji pravičnejšega sveta.

Ključne besede Škofijska klasična gimnazija, vera in kultura, medpredmetno povezovanje, dialoški pristop

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Magdalena Šverc: Oblikovanje skupnega učnega načrta in učbenikov za verski pouk v Sloveniji

Magdalena Šverc

Oblikovanje skupnega učnega načrta in učbenikov za verski pouk v Sloveniji

Uvod Na predlog Slovenske škofovske konference je bila leta 2000 ustanovljena komisija za pripravo učnega načrta in učbenikov za verski pouk na katoliških gimnazijah.

V Sloveniji namreč poteka verski pouk samo na katoliških gimnazijah, medtem ko ga na javnih šolah ni. Po več letih sporazumevanja med Cerkvijo in državo položaj verskega pouka na javnih šolah še ni ustrezno urejen.

Sistematične verske vzgoje je tako v Sloveniji deležna le peščica srednješolcev. V javnih osnovnih šolah se v okviru predmeta državljanska, domovinska vzgoja in etika srečajo za nekaj ur tudi z religijami, prav tako še pri izbirnem predmetu verstva in etika, ki pa ga izbere le peščica učencev. V slovenskih javnih šolah tako učenci ne dobijo sistematičnega znanja o religiji okolja in o drugih religijah.

Katoliške gimnazije so izvajale verski pouk vsaka po svojem učnem načrtu. Na predlog gimnazij je škofovska konferenca imenovala komisijo za pripravo skupnega učnega načrta in za pripravo učbenikov. Pri izdelavi UN je komisija upoštevala različne izkušnje in prakse s tem predmetom. V ta namen je bila opravljena sociološka raziskava med dijaki cerkvenih gimnazij o pomenu, vsebini in vlogi predmeta na šolah. Načrtovalci predmeta so prav tako upoštevali bogate izkušnje srednjeevropskih držav pri načrtovanju tega predmeta. Odločitev za verski pouk na katoliških gimnazijah in ne za katehezo je temeljila na dejstvu, da se na katoliške gimnazije ne vpisujejo le verni dijaki, ampak predvsem mladi, ki se opredeljujejo za tiste, ki iščejo smisel življenja tudi v odnosu do presežnega. Kateheza tako ostaja na župnijah.

Komisija je izdelala učni načrt za verski pouk, predmet, ki je enoten za vse gimnazije, je poimenovala vera in kultura.

V nadaljevanju sledi predstavitev učnega načrta za predmet vera in kultura v njegovi naravi, vsebini in didaktiki.

1. Opredelitev predmeta – narava in pomen Verski pouk v šoli in kateheza na župnijah sta različna, med seboj pa se dopolnjujeta. Med njima obstaja neločljiva vez in hkrati jasna razlika. Verski pouk tako temelji na dialogu s kulturnim okoljem in na interdisciplinarnem dialogu z drugimi predmeti, je priprava za odločitev za evangelij in ima dialoški, ekumenski in medverski značaj.

Dijaki imajo možnost, da razširijo, dopolnijo in kritično ovrednotijo znanje in izkušnje, ki jih imajo na področju verskih in etičnih vprašanj. Pouk želi dijake voditi k čim bolj poglobljenemu razmišljanju o pojavih okoli sebe, k bolj celovitemu razumevanju sebe, soljudi in sveta ter jih tudi usposabljati za reševanje aktualnih osebnih, družbenih in eksistencialnih vprašanj.

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Predmet ima iste zahteve kot drugi šolski predmeti. Krščansko sporočilo in dogodke naj bi predstavljal z ustrezno strokovnostjo in globino. Zasnova predmeta je interdisciplinarna – v dialogu z drugimi šolskimi predmeti poglablja krščanski pogled na svet in človeka. Verski pouk v medpredmetnem dialogu utemeljuje, krepi, razvija in dopolnjuje vzgojno dejavnost šole.

2. Splošni cilji predmeta Cilji predmeta so zastavljeni postopno; najprej so cilji, ki omogočajo vstopno mesto pri mladem človeku in se nanašajo na eksistencialno in prehajajo na versko raven. Sledijo cilji tretjega sklopa, ki se nanašajo na osebne odločitve in na dejavno vključevanje v Cerke in družbe.

Splošni cilji predmeta: Pomagati dijakom pri iskanju smisla življenja, pri oblikovanju življenjska vprašanja pogleda na svet in ideale, ki navdihujejo človekovo delovanje Seznani z vero kot pojavom v človeštvu nekoč in danes

uvaja v religioznost

Pomaga mladim pri oblikovanju njihove osebnosti in gradnji medčloveških odnosov

razumevanje človeka kot odnosno bitje

Pomaga oblikovati pozitivno podobo o sebi, o svetu, o Bogu

življenjski optimizem

Pomaga pri prepoznavanju človeka kot transcendentnega in religioznega bitja

človek kot presežno bitje

Vodi k spoznavanju verske govorice, ki omogoča komunikacijo o religiozni in notranji stvarnosti človeka. Spoznajo mnogovrstnost religioznega izražanja: poezija, slikarstvo, arhitektura …

simbolna in religiozna govorica

Pomaga dijakom pri premagovanju otroških modelov vere in predsodkov ter spodbuja k spoznavanju in razumevanju objektivnih dejstev

objektivna dejstva

Omogoča spoznavanje Svetega pisma in drugih temeljnih dokumentov krščanstva

SP in drugi dokumenti

Pridobivati objektivno in sistematično znanje o bistvenih vsebina vere in zgodovinski sestavinah katolištva in njegovih glavnih zgodovinskih smereh razvoj Cerkve razvoja Osvetliti praznovanje cerkvenih in osebnih praznikov

praznovanje

Pomagati odkrivati vlogo krščanstva pri razvoju slovenskega naroda in evropske kulture

narodna in kulturna zavest

Omogoča, da v dijakih zori sposobnost za primerjavo med katolištvom in drugimi krščanskimi veroizpovedmi ter drugimi verstvi in različnimi vrednostnimi sistemi

zgodovinska verstva in medverski dialog

Vzgajati za medsebojno spoštovanje in drugačnost in za sodelovanje z drugimi, spoštovanje človekovih pravic in temeljnih svoboščin

človekove pravice

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Magdalena Šverc: Oblikovanje skupnega učnega načrta in učbenikov za verski pouk v Sloveniji Omogočiti, da postopoma preko znanja in razumevanja prihaja do razmišljanja o verskih vrednotah na osebnem in družbenem področju življenja

refleksija verskih vrednot

Vodi k odkrivanju moralnih vrednot in iskanju resnice, ki pomaga oblikovati življenjske odločitve

etika in življenjska odločitev

Pomaga odkrivati vero kot oseben odnos do Jezusa Kristusa

osebna vera

Pripravlja dijake na kritičen, odgovoren in konstruktiven vstop v Cerkev ter v pluralno in demokratično družbo

poslanstvo v Cerkvi in družbi

3. Opis predmeta –– Predmet je štirileten. Od prvega do tretjega letnika obsega vsako leto 70 ur, kar pomeni dve uri na teden; v četrtem letniku 35 ur, eno uro na teden.

–– Učni načrt je odprt. To pomeni, da smo načrtovalci predvideli za dosego ciljev in obravnavo posameznih vsebin od 50 do 55 ur letno, v četrtem letniku sorazmerno manj. Neopredeljene ure izbere posamezna gimnazija glede na njene poudarke in potrebe naslovljencev.

–– Pri izbiri tem smo izhajali iz dveh temeljnih izhodišč: teme, ki izhajajo iz izkustev in vprašanj dijakov samih. Njihova obravnava in poglobitev se navezuje na vprašanje verovanja. To so tako imenovane „življenjske teme“. Teme, ki so pomembne za globlje in celovitejše poznavanje krščanstva in drugih verstev ter sodobnih pojavov. To so „verske teme“.

–– Cilji in vsebine teme so izbrani glede na vodilni motiv oziroma vprašanje v vsakem letniku. Vloge temeljnega motiva ne smemo razumeti ozko, gre za težišče, poudarek in iskanje korelacije med vsebinami, cilji in naslovljenci.

–– Vsak letnik je razdeljen na tri velika tematska področja, ki si v posameznem letniku ne sledijo v istem zaporedju. Ta področja so: jaz, drugi, skupnost.

1. letnik Vodilni motiv oziroma ključno vprašanje je: Kdo sem? Vstopno mesto so teme, ki odpirajo problematiko razumevanja in sprejemanja samega sebe, na katero vpliva zlasti znanost in javno mnenje. Ključno merilo za krščanski odgovor predstavlja krščanska antropologija, ki temelji na stvarjenju sveta in človeka kot dobrega in predstavlja glavno smernico prvega dela učbenika.

V drugem delu so predstavljeni dejavniki, ki vplivajo na medsebojne odnose.

Izpostavljene so zanimive teme o čustvih, temperamentih, značajih in človeku kot odnosnem bitju. Dijak se srečuje s temami o prijateljstvu, zaljubljenosti in ljubezni.

Cilj tega dela pouka je, da se v mladih prebudi želja po osebni rasti; kot vzgled in izziv se postavlja življenjska zgodba in pot apostola Petra.

Tretji del pa obravnava odnos do življenja: človekove vrednote, uporabo svojih sposobnosti, načine reševanja problemov in načrtovanje prihodnosti.

Prvi letnik je tako zastavljen eksistencialno. V mladih želi prebuditi zanimanje in navdušenje za življenje, senzibilnost in zanimanje za osebno rast, ki v sebi že nosi tudi religiozno vprašanje.

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I. Verski pouk v Sloveniji – ovrednotenje

2. letnik Težišče drugega letnika se vrti okoli vprašanja: Kdo je človek? Vstopno mesto je odkrivanje „večnih“ vprašanj o človeku.

V prvem delu izpostavi temeljna vprašanja, ki si jih človek v svoji celostni razsežnosti postavlja in išče odgovore nanje. S tem vzpodbuja dejaven pristop k življenju in prebuja zavedanje odgovornosti za lastno srečo. Posega v najosnovnejše dileme o nastanku sveta in človeka ter predstavi domet in meje odgovorov, ki jih lahko dajo znanost, mitologija in religija.

Drugi tematski sklop je posvečen odgovorom, ki jih na vprašanje, kdo je človek, daje Sveto pismo. Temeljni dogodki zgodovine odrešenja so smiselno izbrani in obravnavani glede na temeljna vprašanja o podobi človeka, sveta in Boga. Sklop se zaključi z vzorniki kot aktualizacijo obravnavanih tem.

Tretji sklop je namenjen kategoriji jaz–ti. V središče je postavljeno Mojzesovo odkrivanje podobe o sebi, Bogu in narodu.

Drugi letnik je zastavljen z vidika biblične antropologije. Poudarek je na korelaciji med svetopisemskimi dogodki, izkustvom, spoznanjem, mišljenjem in naslovljencev.

3. letnik Vodilni motiv oziroma ključno vprašanje v tretjem letniku je: Kaj verujemo? Ta letnik vsebinsko gradi na didaktičnem načelu od bolj znanega k manj poznanim temam oziroma vsebinam.

Prvi tematski sklop je zato namenjen krščanstvu kot verstvu okolja. Vstopna vprašanja so o človekovi religiozni naravi, o razvoju verstev in o njihovem znanstvenem preučevanju. Središčna tema tega sklopa je poznavanje Jezusove osebnosti in bistva katoliškega nauka. Zaključi se s spoznavanjem ostalih krščanskih cerkva in nujnostjo ekumenizma.

Drugi sklop govori o sektah in novodobnih gibanjih, ki so prav tako del življenjskega okolja naslovljencev. Vstopno mesto je kontekst, znotraj katerega sekte in novodobna gibanja najdejo možnost za svoj razcvet in nove pojavne oblike. Sledijo temeljna izhodišča, značilnosti in pojavne oblike novodobnih gibanj.

Tretji sklop govori o velikih živih verstvih in o njihovi raznolikosti. Poznavanje drugih verstev je pomembno za pravilno razumevanje medverskega dialoga.

4. letnik V središču vsebine je vprašanje: Od kod in kam? Izhodišče obravnavanih tem v učbeniku je konkretno kulturno ozračje, ki ga zaznamujejo sekularizacija, mediji, individualizem, pluralnost, postmodernost.

V ta prostor želi z dialoško, ekumensko in medversko odprto držo prinesti radost krščanskega sporočila. Z vso izzivalnostjo, strokovnostjo in dialoško odprtostjo obravnava vprašanje človekove osebne vere in njegove odgovornosti v Cerkvi in družbi.

Prvi del govori o sodobnih izzivih krščanskega življenja (mediji, individualizem, potrošništvo) ter o odnosu med tradicijo in osebno vero.

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Magdalena Šverc: Oblikovanje skupnega učnega načrta in učbenikov za verski pouk v Sloveniji

V drugem delu so v ospredju vprašanja o vlogi Cerkve v življenju kristjana, o „napetostih“ med institucijo in karizmo ter o odgovorih Cerkve na spremenjene razmere (Drugi vatikanski cerkveni zbor, Plenarni zbor Cerkve na Slovenskem).

Najobširnejši je tretji del, ki govori o odgovornosti kristjanov v družbi in Cerkvi.

V okviru demokratičnih načel želi usposobiti mladega človeka za konstruktiven in odgovoren vstop v sodobno družbo. K raznim dilemam s področja bioetike (umetna oploditev, kloniranje, evtanazija …) pristopa interdisciplinarno in osvetli problem s stališča krščanske etike.

Z vidika družbenega nauka Cerkve obravnava nekatera aktualna družbeno-etična vprašanja (globalizacija, ekologija, smrtna kazen, vprašanje vojne, terorizma, svetovne pravičnostjo ...).

Dotakne se vprašanja življenjske odločitve, poudari pomen družine in odgovornega starševstva ter pokaže na različne oblike služenja v Cerkvi (duhovništvo, redovništvo, laiške službe).

4. Pedagoško-didaktične usmeritve Smoter moderne šole temelji na spoštovanju človeka, na blaginji dežele, na medsebojnem povezovanju in na kulturnih vrednotah, tudi religiji. Šola mora za izpolnjevanje svojega poslanstva nujno vključevati tudi specifični in izvirni prispevek, ki ga lahko da verski pouk. Predmet se mora ujemati s programom šole oziroma vključevati v njen smoter. Pri vključevanju verskega pouka v sodobno šolo moramo upoštevati ti dve merili. Prav tako moramo upoštevati merilo skladnosti verskega pouka z naukom Katoliške cerkve oziroma skladnost z naukom drugih zgodovinskih religij. Ta tri merila predstavljajo temeljno izhodišče za verski pouk: skladnost s smotrom šole, skladnost podajanja vsebin z naukom religije in specifični prispevek k ciljem šole.

5. Didaktično-metodična usmeritev pri oblikovanju pouka Cilji in vsebine se morajo didaktično razdeliti do podrobnosti (operacionalizacija). Potrebno je razviti učne teme, ki na sistematičen, podroben in korekten način opredeljujejo strokovno perspektivo predmeta.

Prav tako je pomembno, da se teme psihološko in teoretično definirajo in prilagodijo učencem.

–– Podrobna in sistematična razdelitev ciljev in vsebin se usmerja na štiri tematska področja, ki izhajajo iz osnovnih vprašanj religije. Gre za odnos človeka do narave, drugega, sebe in Boga (tematska usmeritev).

–– Učno teoretska in učno psihološka razdelitev je usmerjena k štirim perspektivam integralnega učenja, ki izhaja iz narave človekove eksistence in življenjske stvarnosti. Gre za telesno, emocionalno, intelektualno in duhovno življenje in učenje (integralno učenje).

S kombinacijo tematskih usmeritev, ki se definirajo ob ključnih religijskih vprašanjih na eni strani in na drugi z integralnim učenjem, ki temelji na eksistencialnih in šolskih stvarnostih učencev, se dobi osnovna predpostavka za učno metodo.

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I. Verski pouk v Sloveniji – ovrednotenje

Učenje ni samo stvar razuma in spomina, ker se človek ne uči samo z glavo.

Pomembne so tudi emocije in telo. Vsako intelektualno učenje predpostavlja emocionalno in vsako emocionalno predpostavlja telesno učenje. Intelektualno učenje je odvisno od emocionalnih in intelektualnih situacij. Žal veliko pedagogov ne upošteva dovolj telesne in emocionalne situacije učencev. Tisto, kar na novo spoznamo, se smiselno vključuje v ostala znanja. Intelekt ima za cilj sistematizacijo posameznih izkušenj. Duhovna razsežnost postavlja ostale tri ravni v odnos do „jaz-a“. Navedeni koncept imenujemo „integralno učenje“.

Da pridemo do praktične uporabe integralnega načina poučevanja, je potrebno obe usmeritvi tematsko in učno povezati in analizirati. To naredimo s tabelo: Odnos do narave Odnos do drugega človeka

Odnos do samega sebe

Odnos do Boga

Tematsko področje 1

Tematsko področje 3

Tematsko področje 4

Tematsko področje 2

Telesnost Telo Razsežnost 1 Emocionalnost Čustvenost Razsežnost 2 Intelektualnost Razum Razsežnost 3 Duhovnost Duh Razsežnost 4

Na primeru teme „dialog“ kot enega izmed ciljev verskega pouka bomo praktično pokazali, kako se tabela uporablja pri določevanju in pozneje pri izbiri vsebin glede na konkreten razred.

Učitelj temo dialog v tabelo prednostno uvrsti v drugo tematsko področje, ki je opredeljeno kot odnos do drugega. Nato glede na razsežnosti izpolni tabelo.

Odnos do narave Odnos do drugega človeka Tematsko Tematsko področje 2 področje 1 DIALOG Telesnost Telo Razsežnost 1

Odnos do samega sebe

Odnos do Boga

Tematsko področje 3

Tematsko področje 4

Srečanje: pozdraviti se

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Magdalena Šverc: Oblikovanje skupnega učnega načrta in učbenikov za verski pouk v Sloveniji Emocionalnost Čustvenost Razsežnost 2

Pripadnost: prijetna atmosfera, neverbalna komunikacija

Intelektualnost Razum Razsežnost 3

Sprejemanje: argumenti, pravila, pogovor, kompromis, strpnost, dogovor

Duhovnost Duh Razsežnost 4

Povezanost, ki jo predstavlja mreženje, kaže na integralno povezovanje. Gre za celostno učenje: s čutili, telesom, razumom in duhom. S tem se didaktična analiza tem še ne zaključi. Naslednja razširjena shema teme „dialog“ kaže na medsebojno povezanost vseh tematskih področij na vseh nivojih učenčeve stvarnosti.

Odnos do narave Odnos do drugega človeka Tematsko Tematsko področje 2 področje 1 DIALOG

Odnos do samega sebe

Odnos do Boga

Tematsko področje 3

Tematsko področje 4

Zavedanje svoje enkratnosti

Srečanje: pozdraviti se

Organska ritmika Človek je ustvarjen iz zemlje; Bog mu je vdahnil življenje

Emocionalnost Želim Čustvenost Razsežnost 2

Pripadnost: prijetna atmosfera, neverbalna komunikacija

Naravnost, odnos Slavljenje in prilagodljivost naravi

Intelektualnost Morem Razum Razsežnost 3

Sprejemanje: Ekologija argumenti, pravila, odgovornost, kompromis, toleranca,

Teologija

Duhovnost Duh

Razumevanje: Partnerstvo s vživeti se stvarstvom v vlogo in situacijo drugega; odkriti osebnost v tujem in tuje v osebnem; odkriti del sebe v drugem

Molitev

Telesnost Telo Razsežnost 1

Razsežnost 4

Prepoznam se; molim in se zahvaljujem

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I. Verski pouk v Sloveniji – ovrednotenje

Učitelj za posamezni razred izbira različne vsebine iz tabele glede na značilnosti razreda in posameznika.

Za razred A lahko npr. sestavi sledeči potek vsebin: 1. ura – Tematsko področje 2: Dialog z drugim, Razsežnost 1, telesnost; vsebina: srečevanje oz. pozdravljanje v različnih kulturah.

2. ura – Tematsko področje 4: Odnos do Boga, Razsežnost 4, duhovnost; Molitev kot dialog s telesom, Bogom, stvarstvom, drugim …

Za razred B pa lahko izbere kako drugo vstopno mesto: 1. ura – Tematsko področje 2: Dialog do drugega, Razsežnost 2: emocionalnost; vsebina: pripadnost, potrebnost ustvarjanja pozitivne atmosfere, pomen neverbalne komunikacije 2. ura – Tematsko področje 4: Odnos do Boga, Razsežnost 2; vsebina: slavljenje Odprti učni načrt in sodobni didaktični pristopi omogočajo predmetu, da je blizu mladim in hkrati ne izgubi svoje sistematičnosti in objektivnosti.

Bibliografija Bitter, G., Englert R., Milller G., Neues Handbuch religionspädagogischer Grundbegriffe, München 2000.

Hilger G., Leimgruber S., Ziebertz H. G. (ur.), Religionsdidaktik, München 2001.

Marentič Požarnik, B., Psihologija učenja in pouka, Ljubljana 2000.

Mlinar A. (ur.), Posredovanje verskih vsebin v pluralni družbi različnih kulturnih in verskih vplivov, Ljubljana 2004.

Zuccari G., L’insegnamento della religione cattolica, Torino 2004.

Povzetek V članku so sistematično predstavljeni cilji in vsebine predmeta vera in kultura.

Prav tako so predstavljeni didaktični elementi in integralni način načrtovanja vsebin.

Ključne besede verski pouk, učni načrt za katoliški verski pouk, integralno učenje

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Tadeja Tomšič: Pogled nekdanje dijakinje Škofijske klasične gimnazije

Tadeja Tomšič

Pogled nekdanje dijakinje Škofijske klasične gimnazije

V svojem prispevku bom poskušala predstaviti svoj pogled, pogled bivše dijakinje Škofijske klasične gimnazije, na predmet vera in kultura (VIK), in sicer v treh delih.

Najprej bom nanizala nekaj spominov na srednješolski predmet VIK; potem bom ocenila, kaj mi je VIK kot srednješolki dal; ter predstavila svoj pogled na to, kako danes vidim vrednost in poslanstvo predmeta VIK. Spominjam se: –– navdušenja, ko smo se v prvem letniku pogovarjali o značaju in temperamentih; to je bilo zame takrat pravo odkritje; –– sedenja v krogu v učilnici v kleti; –– pretresljivega filma o splavu v prvem letniku; –– ustvarjanja zvezka v drugem letniku (Očitno že bolj odprta za duhovno razsežnost sem v drugem letniku dobila precej iztočnic in začela graditi temelje osebne vere, čeprav so mi bile razprave o starozaveznih knjigah SP tuje in nepotrebne.); –– spoznavanja različnih verstev v tretjem latniku in zanimivih filmov; –– pripravljanja okrogle mize na temo drog, odvisnosti in zdravljenj v komunah v četrtem letniku; –– da smo večkrat kaj zapeli; pesmi so bile na barvnih listih; –– kako sem med urami VIK (tako kot pri drugih urah) preveč klepetala; –– kako sem med urami VIK naredila kar nekaj domačih nalog. Če poskušam povzeti, kaj mi je predmet VIK dajal kot srednješolki, bi najprej izpostavila, da mi je dal precej izzivov in priložnosti za osebno rast. Bil je gotovo tudi eden od temeljev gradnje moje osebne vere, dal pa mi je tudi osnovno versko znanje.

Vseskozi pa ga je zaznamovalo prijetno in toplo vzdušje.

In kako danes vidim vrednost in poslanstvo predmeta VIK? Pri delu z mladimi kot animatorka opažam v mladih veliko lakoto po ljubezni in zadovoljstvu, željo po doživetju biti vreden, potrjen, sprejet, željo po odkritju globljega smisla. In zdi se mi, da lahko predmet VIK v tem smislu veliko naredi.

Najprej bi rada povedala dve stvari, ki sta me v zvezi z mladimi, poučevanjem, pa tudi predmetom VIK v zadnjem času zelo nagovorili.

Prva stvar je prosojnica s predavanj pri predmetu psihologija pouka in učenja na Filozofski fakulteti, ki ga posluša raznolika množica študentov različnih pedagoških smeri.

Pri obravnavanju obdobja adolescence smo imeli prosojnico: Razvojne naloge, ki jih mora opraviti mladostnik v obdobju adolescence (ki traja po stroki od približno 10.–20. leta starosti): –– sprejemanje lastnega telesa; –– vzpostavitev zrelejših odnosov z vrstniki obeh spolov; –– oblikovanje svoje spolne identitete in vloge; –– oblikovanje čustvene neodvisnosti; 55 zbornik_final.indd 55

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–– oblikovanje lastnega sistema vrednot; –– priprava na partnerstvo in družino; –– priprava na poklicno in družbeno udejstvovanje; Po razlagi vsake točke je profesorica pripomnila: „Mi pa pričakujemo, da se bo učenec ves čas učil.“ Sama vidim poslanstvo in mesto VIK v tem, da se prav pri tem predmetu pride naproti mladim in se jim pomaga odkriti sebe, svojo enkratnost, vrednost.

Upam si trditi, da je meni VIK močno pomagal pri srečevanju s prej omenjenimi nalogami. Bil mi je spodbuda in gotovo eden izmed temeljev za osebno zorenje. In to je po mojem mnenju največja pohvala predmetu; vse to je vredno več kot vse pridobljeno znanje v ožjem pomenu besede.

Veliko nevarnost vidim v tem, da bi postal VIK tipičen srednješolski predmet: poln podatkov, brez pravega odmeva v življenju; zgolj neosebno raziskovanje in preučevanje verstev, SP, religije …

In še ena izkušnja. Ko sem se na poti na akademijo pogovarjala z družinsko prijateljico, starejšo gospo, ki prav tako kot jaz vodi birmansko skupino, me je nagovorila njena misel: „Še molitve Pridi, sv. Duh! ne znajo. Pa se je bodo že naučili. Jo bomo tolikokrat zmolili, da jo bodo znali. Mladi so me naučili, da jih molitev ne smem učiti, sicer se jih naučijo le toliko, da jih povedo meni in na izpitu, uprejo se jim in jih potem celo zanalašč pozabijo. Molitev je treba moliti … Doživeti blažilnost in lepoto miru v besedah … “ Tudi sama sem bila zelo presenečena in pravzaprav pretresena, ko moji birmanci v 8. in 9. razredu OŠ niso znali zmoliti O Gospa moja. In že sem kovala visoke načrte, kako se je bomo skupaj učili … Potem pa sem se odločila, da jo bomo raje večkrat zmolili, ne pa se je učili.

Po moji izkušnji dela z mladimi in tudi mojem osebnem doživljanju predmeta VIK je mnogo pomembnejše kot pridobivanje zgolj teoretičnega znanje in učenja o veri ustvarjanje okolja, kjer bo mlad človek lahko zaslutil božjo ljubezen in začel graditi oseben odnos z njim.

Druga stvar, ki me je močno nagovorila, je bil članek v 43. številki Vzgoje, revije za učitelje, vzgojitelje in starše, katere glavna tema je bila Ignacijanska pedagogika.

Naslov članka je Učenje sočutja. Delček iz začetka članka: „Če bi jezuite v 70. in 80. letih prejšnjega stoletja vprašali, čemu je namenjena šola, bi vam najverjetneje odgovorili, da je njen cilj vzgoja moških in žensk za druge.“ In v nadaljevanju: „Če ne bomo znali vzgajati src naših učencev, potem bo v njih zelo malo sočutja. In če bo malo sočutja, bo zelo malo moških in žensk za druge.“ In prav v tej vzgoji za sočutje, vzgoji za „biti človek za druge“ vidim veliko poslanstvo predmeta VIK. Želim si predmeta, ki bi nas učil „radosti bivanja“, življenjskega zadovoljstvo, predmeta, ki bi nam pomagal odkriti svojo lastno vrednost; predmeta, ki bi nas učil medsebojnih odnosov in nas pripravljal na življenje, na življenje v skupnosti, na zakon, na družino … To je po mojem mnenju v veliko pomoč mladim, ki iščejo, pa tudi mnogim drugim, ki se srečujejo z njimi ter iščejo vzroke in izvore nasilja v šolah, izostankov od pouka, slabega znanja, pomanjkanja smisla in volje. Vrednost predmeta, ki bi nas tega učil, je po mojem mnenju izjemno velika.

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Tadeja Tomšič: Pogled nekdanje dijakinje Škofijske klasične gimnazije

Zadovoljen mlad človek, z občutkom lastne vrednosti, z zavedanjem svoje dragocenosti in čudovite enkratnosti si po mojem mnenju nima želje cel dan „viseti“ na Facebooku, vmes pa gledati televizijo. Laže bo osmislil vrednost znanja, se spravil k študiju, in iz sebe ustvaril velik dar za druge.

In tak človek bo spreminjal in za dobro vzgajal najprej sebe in s tem posledično ves svet: svoj zakon, družino, soseščino, redovno skupnost, odnose med bogoslovci, razmere v tovarnah, politiko … zrel človek, vse dela zrelo.

Pri študentskem verouku sem slišala: „Če narediš kaj dobrega, je na svetu več dobrega. To je matematično gotovo.“ In pomagati mladim postati dobri je po mojem mnenju prav za predmet VIK velik izziv in priložnost.

Slišala sem: „Evropa pa tudi Slovenija sta alergični na krščanstvo. Dojemimo že to. Vse, kar diši po cerkvenem, v ljudeh zbuja odpor.“ Sama bi ob tem zgovornem stavku dodala še, da je po mojih izkušnjah še bolj alergična na Cerkev kot institucijo, nikakor pa ni alergična na doživljanje miru, zadovoljstva, harmoničnih in toplih medosebnih odnosov; nikakor ni alergična na ljudi, ki živijo svojo vero, namesto da bi o njej pridigali, moralizirali. To je naš čas, naša priložnost; morda ga moramo le s hvaležnostjo sprejeti in nehati godrnjati in negativno gledati na družbo, ki domnevno zavrača krščanstvo. Sicer pa pravi Jezus: „Božje kraljestvo je podobno kvasu, ki ga žena vzame in zamesi v tri merice moke, dokler se vse ne prekvasi (Lk13,21).“ Predmet VIK ima po mojem mnenju veliko priložnost in vrednost v tem, da si poleg podajanja temeljnega verskega znanja prizadeva za vzgojo za življenje. Uči in vzgaja za radost bivanja, za zadovoljstvo, za lepe in pristne medsebojne odnose in daje nevsiljivo slutiti neskončno ljubezen dobrega Boga.

Povzetek Predmet vera in kultura mi je kot srednješolki dal precej izzivov in priložnosti za osebno rast in bil gotovo eden od temeljev pri izgradnji moje osebne vere. Dal mi je tudi osnovno versko znanje, vseskozi pa ga je zaznamovalo prijetno in toplo vzdušje. Danes vidim poslanstvo in vrednost predmeta VIK predvsem v tem, da si poleg podajanja temeljnega verskega znanja prizadeva za vzgojo za življenje, da uči in vzgaja za radost bivanja, za zadovoljstvo, za lepe in pristne medsebojne odnose in daje nevsiljivo slutiti neskončno ljubezen dobrega Boga. Izziv in priložnost predmeta vidim tudi v zavestnem prizadevanju prihajanja naproti mladim in jim pomagati odkriti sebe, svojo enkratno vrednost in svoje poslanstvo ter mesto v svetu. Poleg tega vidim možnost ustvarjati okolje, kjer bo mlad človek lahko zaslutil božjo ljubezen in začel graditi oseben odnos z Njim ter jim tako pomagati postajati dobri in jih vzgajati za sočutje, za „biti človek za druge“.

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Gregor Celestina: Mesto verskega pouka v sekularizirani Evropi

II. Verski pouk v EVROPSKEM PROSTORU Gregor Celestina

Mesto verskega pouka v sekularizirani Evropi

Skrb za uveljavljanje pravice do verske svobode pripada „tako državljanom kakor tudi družbenim skupnostim, svetnim oblastem, Cerkvi in drugim verskim skupnostim, vsakomur na njegov lasten način, v skladu z dolžnostmi, ki jih imajo do skupne blaginje“ (DH 6). Tako je Drugi vatikanski koncil deklariral pet odgovornih za promocijo pravice do verske svobode. Zdi se, da svetne oblasti in vsa sodobna družba to zahtevo koncila interpretirajo na povsem drugačen način. Dovolj je spomniti le na eno zadnjih odločitev sodišča v Strasbourgu, ki je naložilo italijanskim oblastem kazen, ker da izobešanje križev v njihovih javnih šolah krši pravice staršev, da svoje otroke izobražujejo, kot se njim zdi primerno oziroma v skladu s svojim prepričanjem, in ker da je v nasprotju s pravico otrok do svobode veroizpovedi.1 Toda globalizacija je s seboj prinesla tudi novo versko pomlad, migracijo svetega, postmoderno vernost, postsekularno laičnost, deprivatizacijo vere, različne teologije verskega pluralizma, medverski dialog ...2 S preoblikovanjem družbene podobe se je tako spremenila tudi geo-politična vloga verstev, z njo pa tudi pojmovanje laičnosti države in šole.

Pojmovanje pravice do verske svobode se spreminja in dobiva naslednje obrise: 1. Od modernega pojmovanja človekovih pravic prehajamo k pojmovanju istih pravic v globaliziranem kontekstu postmoderne (pravica do osebne drugačnosti ne le v privatni sferi, ampak tudi javno, sobivanje več kultur v istem socialnem prostoru). Mnogi opozarjajo, da se mora družba distancirati od pretečega spopada velikih kultur in verstev ter naj zato spodbuja nečustveno soočenje zdaj že globaliziranega sveta, ki ne bo evrocentrično, niti avtoreferenčno.3

Evropa se sooča z veliko religijsko pluralnostjo in zato vsako privilegiranje ene religije lahko pomeni žalitev in nespoštovanje pripadnikov drugih religij in svetovnih nazorov. V tem duhu je mogoče razumeti tudi omenjeno stališče sodišča. Vendar je italijanska oblast enotno protestirala proti tej odločitvi z utemeljitvijo, da je križ del italijanske kulturne dediščine, sestavni del narodove identitete in ne le verski simbol ene verske skupnosti.

2 Prim. F. Pajer, Liberta di credere, diritto di conoscere, dovere di formare, v: M. Sodi (ur.), Ubi Petrus ibi Ecclesia. Sui sentieri del Vaticano II (Roma: LAS, 2007), 758–771.

3 Prim. E. Bein Ricco, I diritti tra modernità e postmodernità, v: Protestantesimo, 4 (2005), 267– 281.

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2. Pravica do verske svobode je kot ena izmed osnovnih pravic osebe in državljana postala del statutov mednarodnih organizacij.4 3. Koncept nevtralne laične javne šole kot nasprotja konfesionalne šole je zamenjal koncept asimetrične laičnosti, ki se ne boji soočenja različnih pogledov na svet, jih a priori ne zanika, ampak jih prepozna in vključuje. Šola tako postaja šola za vse in ni le patronat posamezne etične, verske ali ideološke skupine.5 4. Zgodil se je prehod od laičnosti ignoriranja k laičnosti odkrivanja verstev. Šola postaja vedno bolj odprta za splošne in avtonomne transkonfesionale predmete spoznavanja kulture verstev.6 5. Uveljavilo se je jasno razlikovanje med konfesionalnim poukom in poukom kulture verstev (prvi je namenjen vzgoji v veri, drugi pa odkrivanju osnovnih prvin različnih kultur in religijsko heterogenih stvarnosti).7

1. Odnos nekaterih evropskih institucij do religij Da ne bomo ostali le pri odločitvi strasbourškega sodišča in posplošenih orisih, si poglejmo še nekaj konkretnih dogodkov. Ker oblikovanje vzgojnih politik vedno bolj usmerjajo Svet Evrope in druge evropske institucije, se bomo osredotočili predvsem nanje. Te so na področju vzgoje za svoj cilj postavile krepitev temeljnih evropskih vrednot, kot so: spoštovanje človekovih pravic, spodbujanje pluralistične demokracije in pravne države. Tako želijo doseči večjo medsebojno ozaveščenost, strpnost in spoštovanje znotraj evropske družbe. Hkrati pa skušajo dati odgovor na dilemo: kako vzgajati mlade, da bodo znali živeti skupaj z drugimi v različnih družbeno-kulturnih kontekstih in aktivno sodelovati pri oblikovanju tolerantne družbe. Evropa se vedno bolj zaveda, da imajo pri tej nalogi pomembno vlogo tudi verske skupnosti.

Svet Evrope je naredil pomemben napredek pri pojmovanju pomena religije v vzgojnem procesu. Če je leta 1993 evropski parlament v izjavi o „verski strpnosti v demokratični družbi“ fenomen vere še vedno pojmoval predvsem negativno in v njej videl vzrok za različne probleme, se je to pojmovanje v zadnjih letih spremenilo. Tako je Svet Evrope leta 2007 v izjavi z naslovom „Država, vera, sekularnost in človekove pravice“ v 11. točki zapisal tudi: „vlade bi morale upoštevati poseben pomen verskih skupnosti v prizadevanju za mir, sodelovanje, strpnost, solidarnost, medkulturni dialog in razširjanje evropskih vrednot.“8 Prim. G. Trentin, Dignità della persona e libertà religiosa nel concilio Vaticano II, v: Credere oggi, 151 (2006), 131–144.

5 Prim. A. Russo, Laicità e pluralismo religioso, v: Rassegna di teologia, 1 (2006), 45–67.

6 Prim. E. Genre – F. Pajer, L’Unione Europea e la sfida delle religioni. Verso una nuova presenza della religione nella scuola (Torino: Claudiana, 2005).

7 Congregazione per l‘Educazione Cattolica,, The religious dimension of education in a Catholic school, v : La Santa Sede, http://www.vatican.va/roman_curia/congregations/ccatheduc/ (19. 10.

2009), 68–69, prim. tudi R. J. Campiche, La régulation de la religion par l’État et la production du lien social, v: Archives de Sciences sociales des Religions, 121 (2003), 5–18.

8 J. Keast (ur.), Religious diversity and Intercultural education: A reference book for schools, (Strasbourg: Council of Europe Publ, 2007).

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To je dobro izhodišče za izmenjavo in sodelovanje z verskimi skupnostmi, ki ga upošteva tudi bela knjiga o medkulturnem dialogu.

O prebujanju zavesti, da imajo verstva pomemben vpliv na družbeno življenje in življenje posameznika, pa govori tudi odprtje Evropskega Wergelandovega centra za raziskovanje medkulturnega dialoga, človekovih pravic in demokratičnega državljanstva, v katerem poudarjajo, da je prišel čas, da Svet Evrope, podobno kot različne jezikovne, zgodovinske in druge kulturne tradicije, pojmuje tudi verstva in druge nazore kot „kulturno dejstvo“. Politične institucije so dolžne promovirati poznavanje in razumevanje glavnih svetovnih verstev in drugih neverskih nazorov ter njihovo vlogo v družbi.9 Ta premik razumevanja vere je bil eden ključnih pogojev za vključitev vere kot vseevropske teme v debato o izobraževalnih politikah, kljub različnim pogledom na vero na osebni kot tudi na družbeni ravni.

Pomemben prispevek je dodala tudi raziskava o pogledu mladih na vero, versko raznolikost in možnost za medverski dialog, ki jo je financirala EU in je potekala med letoma 2006 in 2009 v osmih evropskih državah.10 V njej so ugotovili, da: 11 –– večino dijakov zanima pouk o verstvih; –– večina tistih dijakov, ki so imeli v šoli pouk o verstvih, je bolj odprta za pogovore o verstvih in svetovnih nazorih z učenci iz drugih okolij, kot tisti dijaki, ki v šoli niso imeli pouka o verstvih; –– je bistven predpogoj za mirno sobivanje med pripadniki različnih ver in svetovnih nazov poznavanje prepričanja drug drugega, skupni interesi in aktivnosti; –– dijaki ne nasprotujejo nošenju verskih simbolov; –– tisti dijaki, katerim vera predstavlja pomemben dejavnik v življenju, bolj spoštujejo versko prepričanje drugih.

Strokovnjaki so tudi ugotovili, da se sproščen pogovor o verskih izkušnjah razvije v razredu potem, ko tudi učitelj sproščeno spregovori o svojih verskih izkušnjah.12 To je pomembna ugotovitev, saj Evropa potrebuje državljane, ki se bodo sproščeno pogovarjali tudi o svoji veri in drugih svetovnonazorskih prepričanjih.

Poznavanje in razumevanje verstev okolja, v katerem človek živi, je torej zelo pomembno za oblikovanje skupnosti in osebnih odnosov. Zato ugotavljamo, da je poznavanje verstev legitimni interes javnega reda. To ni nikakršen intelektualni redukcionizem, ampak pragmatično priznanje dejstva, da je vera del človeškega družbenega življenja.

Prim. R. Jackson, The Council of Europe and Education about Religious Diversity, v: British Journal of RE, 31 (2009), 85–90.

10 Države v katerih je potekala raziskava so: Nemčija, Anglija, Francija, Nizozemska, Norveška, Estonija, Rusija in Španija. Vzorec je zajel dijake med 14 in 16 letom starosti in po 6 učiteljev v 6 izbranih državah. Raziskava je kombinirala kvalitativno in kvantitativno metodo, privilegirane priče,...

11 REDCo, Policy recommendations of the REDCo research project, v: REDCo, Documentation of a public event in the Council of Europe, (marec 2009), http://www.redco.uni-hamburg.de (25. 11.

2009), 7–10.

12 Raziskovalci predlagajo, da se to dejstvo upošteva tudi pri formaciji učiteljev religijskega pouka.

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2. Temeljne dileme pri oblikovanju politike do verskega pouka V luči zgoraj predstavljenih dejstev, postaja v večini evropskih držav vse manj primerna konfesionalna oblika verskega pouka v šolah, saj ta seznanja dijaka določene veroizpovedi pretežno samo z njegovo vero, ta pa nima priložnosti za soočenje s pripadniki drugih veroizpovedi in svetovnih nazorov. Zato se v evropskem prostoru vedno bolj krepi skupina tistih, ki želijo v evropske šolske sisteme uvesti pouk kulture verstev, ki bi bil lahko namenjen vsem dijakom ne glede na njihovo versko pripadnost in bi jim dal osnovne objektivne informacije o verstvih, ki so navzoča v njihovi deželi. Seveda pa takšen verski pouk za večino evropskih držav ni lahka naloga. Pri tem se spopadajo s tremi večjimi težavami oz problemi: 1. Problemi filozofsko-teološke narave: srečanje s pripadnikom drugačnega svetovnega nazora je priložnost za oba sogovornika, da razširita svoje obzorje.

Lahko pa postane različnost tudi ovira, saj zahteva, da vsak od njiju postavi svoje gotovosti in hierarhijo vrednot pod vprašaj. In prav verstva imajo največ težav pri vstopanju v takšen dialog, saj se ta dotika njihovih dogmatičnih sistemov.13 2. Problemi pravno-politične narave: reforma verskega pouka se dotika tudi mednarodnih odnosov med državo in Cerkvijo ter drugimi verskimi skupnostmi. Srečajo se pravice civilnih oblasti, ki razumejo verski pouk kot eno izmed šolskih znanj; pravice verskih skupnosti, ki se vidijo kot ekskluzivne razlagalke svojega oznanila; pravice dijakov in njihovih staršev do navzočnosti njihovega verskega in filozofskega prepričanja v šolskem vzgojno-izobraževalnem programu.

3. Vzgojno-izobraževalna odgovornost. Ta se spleta okrog vprašanja, ali je verski pouk znotraj pluralistične družbe sploh možen. Je danes še mogoče graditi na monokulturni verski identiteti? Šola je poklicana, da ustvarja okolje, v katerem bodo lahko dijaki oblikovali in razvili svojo identiteto, se znali soočati z drugačnimi od sebe, njihovo drugačnost spoštovali in biti odprti za dialog z ljudmi različnih svetovnih nazorov. Izkušnje kažejo, da so mnogi učenci s šibko versko samopodobo ravno preko soočenja s sošolci drugih veroizpovedi utrdili tudi pripadnost svoji verski skupnosti.14

3. Temeljni cilji verskega pouka, ki bi bil namenjen vsem dijakom Kakšen naj bi bil torej verski pouk, ki bi bil namenjen vsem dijakom? V osnovi bi lahko šola kot temeljne vzgojne cilje verskega pouka za vse dijake postavila naslednje cilje: informacija o verstvih, vzgoja za svobodno izbiro, vzgoja za strpnost in sožitje v dialogu.15 Prim. C. Monge, Convivenza multiculturale e religiosa in Europa: un dialogo necessario, v: Autori vari, Il dialogo interculturale, Prospettive domenicane per l’Europa, 4 (2008), 28–36.

14 Prim. F. Pajer, Un dilemma pedagogico nella società multiculturale: educare l’identità religiosa nonostante il pluralismo, o attraverso il pluralismo?, v: R. De Vita – F. Berti – L. Nasi (ur.), Democrazia, laicità e società multireligiosa, (Milano: Franco Angeli, 2005), 237–248.

15 Prim. R. De Vita, F. Berti (ur.), La religione nella società dell’incertezza. Per una convivenza solidale in una società multireligiosa, (Milano: Franco Angeli, 2001).

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1. Informacija o fenomenu verstev. Verski pouk mora dijaka usposobiti, da bo znal prepoznati verske pojave v svetu, različne simbolne elemente verstev in njihov zgodovinski razvoj. Objektivna informacija o verskih družbenih dimenzijah je predpogoj za razumevanje lastnega naroda pa tudi drugih narodov. V trenutku rastočega kulturnega pluralizma si šola ne more več privoščiti, da bi dijaku predstavila le eno veroizpoved, ampak mora nujno upoštevati vsa verstva in neverske vrednostne sisteme okolja, v katerem dijak živi, ter razlike in podobnosti med njimi.

2. Vzgoja za svobodno izbiro veroizpovedi. Šola nima pravice vsiliti ene veroizpovedi, toda tudi agnosticizma ali skepticističnega soočanja z verskimi pojavi ne sme vsiljevati. Ker ignoranca ne omogoča svobode verskega odločanja, je šola dolžna odpreti verska vprašanja, dati dijakom orodje, da se z njimi lahko soočijo, kritično konfrontirajo različne verske vrednostne sisteme, oblikujejo kriterije za etično odločanje ... ter se usposobijo za zrelo in zavestno versko izbiro, pa naj bo kakršnokoli že. To je tudi pomemben boj proti vsem neavtentičnim in deviantnim verskim pojavom sodobne družbe.

3. Vzgoja za sobivanje in dialog. Pluralnost družbe je postalo dejstvo, ki ga že živimo in ga bomo vedno bolj srečevali. Drže sprejemanja, razumevanja in sodelovanja pa niso samoumevne. To še posebej niso naravne drže tistih narodov, ki so stoletja živeli v monoreligijskem prostoru in zato niso navajeni na dialoško soočanje svojega svetovnega nazora z drugimi življenjskimi stili. Pogoji za boljše medsebojno razumevanje in bolj strpen dialog so zato naslednji: –– boljše poznavanje lastne versko kulturne identitete, ki preprečuje tako njeno sinkretistično izgubljanje kot tudi fundamentalistično ohranjanje; –– temeljita informacija o drugih verstvih okolja, tudi o novih verstvih, ki so zaradi migracij močno prisotna v prostoru.

4. Možna vsebinska jedra verskega pouka, namenjenega vsem dijakom Različni avtorji, ki si prizadevajo za uveljavitev verskega pouka, ki bi bil lahko namenjen vsem dijakom, so poskušali oblikovati tudi osnovne linije vsebinski sklopov. Priznani italijanski raziskovalec verskega pouka Flavio Pajer jih je v eni izmed enciklopedij razdelil takole:16 1. Zgodovinski razvoj verstev. Verski pluralizem je geografsko in zemljepisno dejstvo. Ne poznamo zgodovinskega obdobja ali zemljepisnega območja, ki bi bilo povsem areligiozno. Vsako verstvo se solidarizira z določenim prostorom in verstvi v njem ter od njega prevzame različne kulturno-religiozne elemente.

2. Vera v življenju posameznika in družbe. Obredi prehoda so vedno spremljali posameznika v različnih obdobjih življenja, od rojstva, pubertete, poroke ... do smrti. Ritem dihanja družbe pa ustvarjajo tudi prazniki in običaji, ki imajo pogosto versko vsebino (božič, nedelja, začetek našega štetja ...).

Prim. F. Pajer, Itinerario scuola, v: Religio. Enciclopedia tematica dell’educazione religiosa (Piemme: Casale Monferrato, 1998), 51–110, 535–588.

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3. Vera kot element, ki oblikuje posameznikov življenjski prostor. Verstva vplivajo na arhitekturno podobo krajev (sakralni objekti ...), ekonomijo (trgovine ob praznovanju božiča, v islamskem prostoru ni vina, budisti gojijo čaj ...), geografijo (velika romarska središča, okrog katerih zrastejo mesta in zato poti, letališča ...), umetnost ...

4. Verstva kot zgodovinske sile ohranjajo in preoblikujejo cele kulturne sisteme, pravne kodekse, jezike (latinščina), odnose med državami ...

5. Pogled verstev in drugih svetovnonazorskih skupin dijakovega okolja na osnovna bivanjska vprašanja (smisla, zla, trpljenja, smrti ...).

6. Judovsko-krščansko izročilo kot eno izmed podlag zahodne kulture. Biblično razumevanje lastnine, odnos do revnih, biblično razumevanje moči in dostojanstva človekove transcendence, družbenih struktur, univerzalizem evangeljskih vrednot, promocija „družbe, osnovane na ljubezni“ ...

Strokovnjaki postavljajo med pomembne cilje tudi zahtevo, da dijaki spoznajo, da verstva niso le sistemi verovanj, ampak so pojav, ki vpliva na celotno podobo določene kulture in daje identiteto narodom in družbam.

5. Stališča Cerkve Zgoraj predstavljeni model verskega pouka ne predstavlja stališča Cerkve, saj je sad razprav, ki potekajo predvsem na nivoju strokovnjakov na področju poučevanja verskega pouka, ki niti sami niso enotnega mnenja glede najprimernejšega modela poučevanja verskega pouka v šoli. A vendar se lahko opremo tudi na nekatere najnovejše dokumente učiteljstva Cerkve. Kongregacija za katoliško vzgojo je letos maja poslala pismo škofovskim konferencam, v katerem poudarja to, kar je jasno povedal že II. vatikanski koncil. Ostaja na stališču, da je „v pluralistični družbi svoboda veroizpovedi pravica, ki zahteva tako prisotnost verskega pouka v šoli, kot tudi garancijo, da bo ta pouk v skladu s prepričanjem staršev dijakov.“17 Prizadevanje za uveljavitev ne/trans-konfesionalnega verskega pouka lahko prinese v šole tudi sinkretizem, ki pa je plodna zemlja za še večje širjenje verskega relativizma. Na kongregaciji za vzgojo opozarjajo, da se z „verskim poukom, ki bi bil omejen le na podajanje nevtralnih in kritično primerjalnih informacij o različnih verstvih, lahko ustvari še večja zmeda ali celo verski relativizem in indiferentnost.“18 Za Cerkev je sprejemljiv verski pouk, ki ne bi omogočal dijaku le soočenja z verskimi izrazi lastne kulture in ga odpiral za dialog s pripadniki drugih ver in kultur, ampak bi mu omogočal tudi odkrivanje presežne dimenzije svojega bivanja in krepitev lastne verske pripadnosti. Ta zahteva pa ne bi smela motiti niti tistih držav, ki ločitev cerkve in države razumejo v najbolj rigoroznem smislu.

Congregazione per l’Educazione Cattolica, Lettera circolare n. 520/2009 agli em.mi ed ecc. mi presidenti delle conferenze episcopali LLSS sull’insegnamento della religione nella scuola, (5 maj 2009), v: La Santa Sede, http://www.vatican.va/roman_curia/congregations/ccatheduc/ (19. 10.

2009), 11.

18 Congregazione per l’Educazione Cattolica, n. d., 12.

17

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Gregor Celestina: Mesto verskega pouka v sekularizirani Evropi

Bibliografija Bein Ricco E., I diritti tra modernità e postmodernità, v: Protestantesimo, 4 (2005), 267–281.

Campiche R. J., La régulation de la religion par l’État et la production du lien social, v: Archives de Sciences sociales des Religions, 121 (2003), 5–18.

Congregazione per l’Educazione Cattolica, Lettera circolare n. 520/2009 agli em.mi ed ecc.mi presidenti delle conferenze episcopali LLSS sull’insegnamento della religione nella scuola, v: La Santa Sede, http://www.vatican.va/roman_curia/ congregations/ccatheduc/ (19. 10. 2009).

Congregazione per l’Educazione Cattolica, The religious dimension of education in a Catholic school, v : La Santa Sede, http://www.vatican.va/roman_curia/ congregations/ccatheduc/ (19. 10. 2009).

De Vita R. – F. Berti (ur.), La religione nella società dell’incertezza. Per una convivenza solidale in una società multireligiosa, (Milano: Franco Angeli, 2001).

Genre E. – F. Pajer, L’Unione Europea e la sfida delle religioni. Verso una nuova presenza della religione nella scuola, (Torino: Claudiana, 2005).

Jackson R., The Council of Europe and Education about Religious Diversity, v: British Journal of RE, 31 (2009), 85–90.

Keast J. (ur.), Religious diversity and Intercultural education: A reference book for schools, (Strasbourg: Council of Europe Publ, 2007).

Monge C., Convivenza multiculturale e religiosa in Europa: un dialogo necessario, v: Autori vari, Il dialogo interculturale, Prospettive domenicane per l’Europa, 4 (2008), 28–36.

Pajer F., Itinerario scuola, v: Religio. Enciclopedia tematica dell’educazione religiosa (Piemme: Casale Monferrato, 1998), 51–110, 535–588 Pajer F., Un dilemma pedagogico nella società multiculturale: educare l’identità religiosa nonostante il pluralismo, o attraverso il pluralismo?, v: R. De Vita – F. Berti – L.Nasi (ur.), Democrazia, laicità e società multireligiosa, (Milano: Franco Angeli, 2005), 237–248.

Pajer F., Liberta di credere, diritto di conoscere, dovere di formare, v: M. Sodi (ur.), Ubi Petrus ibi Ecclesia. Sui sentieri del Vaticano II (Roma: LAS, 2007), 758–771.

REDCo, Policy recommendations of the REDCo research project, v: REDCo, Documentation of a public event in the Council of Europe, (marec 2009), http:// www.redco.uni-hamburg.de (25. 11. 2009).

Russo A., Laicità e pluralismo religioso, v: Rassegna di teologia, 1 (2006), 45–67.

Trentin G., Dignità della persona e libertà religiosa nel concilio Vaticano II, v: Credere oggi, 151 (2006), 131–144.

Povzetek Laicizirana Evropa ob odporu do svoje krščanske preteklosti vedno bolj odkriva tudi pomemben prispevek, ki ga sodobnemu globaliziranemu svetu v njegovem prizadevanju za mir, solidarnost in medkulturni dialog lahko da krščanstvo in druge 65 zbornik_final.indd 65

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verske skupnosti. Zato se v evropskem prostoru oblikuje vedno večja skupina tistih, ki želijo v evropske šolske sisteme uvesti pouk kulture verstev, ki bi bil namenjen vsem dijakom, ne glede na njihovo versko pripadnost in bi jim dal osnovne informacije o verstvih, ki so navzoča v dijakovem okolju. Takšen pouk bi dijakom omogočal boljše razumevanje lastne kulturne in narodove identitete; dal bi jim osnovne kriterije za soočanje z različnimi verskimi sistemi in izbiro med njimi; vzgajal bi jih za sobivanje in dialog s pripadniki drugih svetovnonazorskih opredelitev.

Ključne besede verski pouk v šoli, Evropa, dileme, temeljni cilji verskega pouka, vsebinska jedra

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James Cassin: Poučevanje religije – vir za Evropo

James Cassin

Poučevanje religije – vir za Evropo

Zastopniki evropskih cerkva so raziskavo o poučevanju vere zaključili z besedami: „Cerkev se zavezuje, da se bo vse bolj posvečala področju šole in bo učinkovito prisotna pri služenju mlajšim generacijam. Današnje težave (institucionalne, kulturne) ne bi smele vzeti poguma, temveč bi morali zgrabiti nove priložnosti. /…/ Obstaja potreba po resničnem srečevanju med evropskimi katoliškimi konferencami, da se ponovno premisli začetno oblikovanje in služenje veroučiteljev, in to v luči sprememb, ki se dogajajo.“ Raziskava o verskem pouku v šolah po Evropi je potekala med januarjem 2005 in novembrom 2007. Raziskovalni projekt je bil izveden na pobudo Sveta evropskih škofovskih konferenc (CCEE), z operativno in finančno podporo italijanske škofovske konference (CEI). CCEE je zagotovila vključitev evropskih katoliških cerkva v projekt in s tem vzpodbudila učinkovito realizacijo projekta.

Za sodobno Evropo je značilno hitro spreminjanje, katerega posledica je družbena, kulturna in verska preobrazba. V tem kontekstu je verski pouk nepogrešljiv, je ključni del cerkvenega pričevanja o evangeliju. Za Cerkev pomeni verski pouk priložnost, da skrbi za ljudi in vzgaja svoje člane in druge v celovite in aktivne državljane Evrope. Predstavnik usmerjevalne skupine evropskih katoliških cerkva je bil določen, da nadzira in vodi raziskavo. Ključni namen projekta je bil vzpodbuditi katoliške krščanske skupnosti – nacionalne cerkve – da zbližajo svoje poglede in izkušnje pri verskem pouku in začrtajo skupno pot. Evropske škofovske konference so imenovale kadre, zadolžene za projekt.

Ključni cilji raziskovalnega projekta so bili naslednji: –– da se zberejo informacije o različnih pristopih k verskemu izobraževanju v evropskih državah; –– da pride do sodelovanja na področju verskega pouka na evropskem nivoju; –– da se vzpostavi mreža ljudi, ki bi poskrbeli za sprotno izmenjavo znanja, izkušenj in študij na področju verskega znanja.

Projekt je potekal po metodi akcijske raziskave. To razloži njeno izvirnost, ob spoštovanju drugih raziskav, ki so v teku ali so jih opravili študijski centri, univerze ali strokovnjaki z različnih področij. Namen te raziskave ni bil zamenjati metode učenja, temveč obogatiti in izboljšati opravljanje verskega pouka v evropskih katoliških cerkvah.

Kot rezultat raziskovalnega projekta je bila identificirana mreža ljudi, ki so sposobni med seboj povezati izkušnje z verskim izobraževanjem v različnih evropskih cerkvah.

Državna poročila, ki so jih zbrali zastopniki cerkva, so pokazala sliko tega, kar se v zvezi z verskim izobraževanjem dogaja v evropskih šolah. Kadri, zadolženi za projekt, so pripravili okvirni povzetek in zastopniki so o njem razpravljali na skupnih sestankih. Informacije v okvirnem dokumentu kažejo večje zanimanje za kvaliteto kot za kvantiteto verskega izobraževanja. Namen je bil ugotoviti mnenje evropskih katoliških cerkva in tako postopno poenotiti cilje, a hkrati ohraniti raznolikosti ki 67 zbornik_final.indd 67

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izhajajo iz okolja. Iskala se ni toliko klasifikacijska strogost, ampak bolj razmišljanje in vrednotenje cerkva, vključenih v projekt. Iz raziskave je očitno, da je ponudba verskega izobraževanja v evropskih katoliških cerkvah zelo raznolika.

Poročila po državah, čeprav različna po stilu predstavitve in vsebini, ponujajo bogastvo podatkov. Zastopniki držav, ki so delo izpeljali, same preglednice niso dovolj konsistentno razložili. Tabelo, ki povzema ogromno količino informacij, zbranih na to temo po nacionalnih cerkvah, so sestavili ljudje od projekta in jo potrdili. To omogoča „pregledno branje“ zbranih podatkov. Vsi materiali projekta so skupaj s komentarji strokovnjakov za versko izobraževanje zbrani v knjigi z naslovom „L‘insegnamento della religione risorsa per L‘Europa“. 1 Spremljajoči DVD predstavlja materiale raziskave v angleščini, francoščini in nemščini. Ta publikacija je enkratno referenčno delo in je pomembno orodje za vse, ki se zanimajo za versko izobraževanje v Evropi.

Da bi zaključil svoje pregledno delo, je projektni tim pripravil povzetek poročila raziskave z naslovom: Zaključni dokument – Sinteza in perspektive, Verski pouk – vir za Evropo. To besedilo je odraz nacionalnih poročil in dela projektnega tima v obdobju dveh let (2006 – 2008). Ta končni dokument osvetli zaključke, do katerih so prišli zastopniki evropskih cerkva in vključuje tudi razmišljanja in teme, ki so se pojavile med raziskavo.

Ta zaključni dokument predlaga katoliškim skupnostim v Evropi v poseben premislek zavzetost za verski pouk po šolah. Versko izobraževanje predlaga kot dragocen vir za mlade generacije in za graditev evropske družbe.

Osnutek zaključnega dokumenta so pripravili ljudje, zadolženi za projekt, ga poslali zastopnikom evropskih cerkva in ga nato ustrezno dopolnili. Na zadnjem projektnem srečanju so se oblikovale jezikovne skupine, da bi olajšali razumevanje, poslušanje in izmenjavo občutljivih tem. Kljub mnogim razlikam v mnenjih so zastopniki projekta zaključni dokument sprejeli.

Sklepni dokument je bil skupaj z raziskovalnimi materiali predstavljen CCEE in preko tega tudi evropskim cerkvam, to pa ne toliko kot ciljna točka (zaključek), ampak bolj kot „točka začetka“, spodbude k sodelovanju, prizadevanju za evangelizacijo in skrbi za človeka, kar vse podpira in izboljšuje verska vzgoja v šolah.

V zaključnem dokumentu opomnijo, da se evropska Katoliška cerkev zaveda potrebe po razvijanju globljega razumevanja vseh številnih načinov verskega pouka v šolah v različnih državah z različnimi možnostmi in perspektivami.

Ključni faktorji, ki v skladu z zaključnim dokumentom razložijo podobnosti in razlike, so: –– mesto, ki ga ima vera v pluralni in sekularizirani družbi; –– odnos zakonodajalcev do religije; –– odnos katoličanov do kulture, v kateri živijo; –– način, kako se ljudje povezujejo s Cerkvijo kot institucijo; –– kvaliteta pričevanja vernikov in njihova verodostojnost.

Zorenje novih generacij v veri je eno od področij, v katero Cerkev še naprej vlaga veliko energije. Janez Pavel II. je zapisal: „Vsaka generacija s svojo mentaliteto in Conferenza Episcopale Italiana (a cura di), L‘insegnamento della religione risorsa per l‘Europa.

Atti della ricerca del consiglio delle Conferenze Episcopali d‘Europa, Torino (Elledici) 2008.

1

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značilnostmi je kot nov kontinent, ki ga je treba osvojiti za Kristusa. Zdaj je čas, da izrečemo dobrodošlico in spremljamo mlade ljudi, jih spoštujemo, cenimo in jih imamo radi, tako da se lahko naučijo živeti v skupnosti s samim seboj in z drugimi, v Cerkvi in v družbi.“ V skladu s tem je Cerkev vedno imela šolo za mesto svojega evangelijskega poslanstva. Po analizi poročil različnih škofovskih konferenc so se pojavila ključna področja, ki zahtevajo globlji premislek.

Verski pouk v cerkvenem evangeljskem poslanstvu se obravnava pod tremi naslovi: 1. Verski pouk in kateheza 2. Verski pouk v povezavi z družino in župnijo 3. Verski pouk v katoliških šolah Verski pouk v današnji Evropi se ukvarja z naslednjim: (a) Verski pouk in skupno dobro. (b) Spoznavanje specifičnih verskih tradicij, njihova zgodovina in uporabljene vzgojne metode v službi sočutja in dialoga pomenijo koristen prispevek k družbeni in državljanski vzgoji Evropejca in k njegovemu zavestnemu aktivnemu delovanju v današnji in jutrišnji družbi. (c) Evropa in nerazumevajoč odziv na versko vzgojo v učnem načrtu.

Verski pouk lahko doseže svoj namen le kadar: –– obstajajo trdna institucionalna in zakonska zagotovila; –– ima versko izobraževanje popolno akademsko priznanje in vključitev v učni načrt; –– se verski pouk nudi kot predmet za vse; –– je poskrbljeno za koherentne in verjetne alternative verskemu pouku kot predmetu; –– obstaja priznana in učinkovita evalvacija.

Raziskava je osvetlila pomembnost strokovne kompetentnosti in pričevanje učiteljev.

Verski učitelji se znajdejo v različnih evropskih državah v različnih situacijah kar se tiče priznanja njihovega študija, njihove nastavitve od države (prav tako je tudi z ostalimi predmeti) njihovih plač in akademskih zadolžitev. Ti pogoji določajo njihovo mesto v akademskem smislu. Evropske katoliške cerkve želijo potrjevati in ceniti učitelje verskega pouka, s katerimi je krščanska skupnost vitalno povezana. Skrbi, da bi bili strokovno kvalificirani za svojo učiteljsko vlogo in da bi bili sposobni izpolniti svoje poslanstvo kot verodostojne priče znotraj skupnosti.

Evropske cerkve morajo posvetiti posebno pozornost izbiri, vzgoji in izpopolnjevanju učiteljev verskega pouka. Ponuditi bi jim morali posebno duhovno spremstvo in tečaje, na katerih naj se seznanijo z novimi programi, novimi tehnologijami, s fleksibilnostjo delovnih urnikov itd. Obstaja tudi potreba po oblikovanju skupin in združenj, v katerih bi se lahko pogovarjali o svoji duhovnosti in strokovnosti ter o vsebini svojega poučevanja.

Prispevek verskega pouka k medverskemu in medcerkvenemu dialogu ter k civilnemu življenju. Verski pouk v Evropi poteka v kontekstu medsebojne povezanosti raznih krščanskih cerkva/skupnosti in različnih ver. Za to gre tako v institucionalnem 69 zbornik_final.indd 69

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pogledu – vključevanje in sodelovanje med različnimi skupinami – kakor tudi v pogledu vsebine poučevanja.

–– Pomembna značilnost verskega pouka je v tem, da v okviru skupnega izobraževalnega procesa pomaga razvijati celovite osebnosti. Na ta način zmanjšuje nevarnost, da bi se izobraževanje omejilo le na zahteve po strokovnem znanju, ki ga zahteva trg dela.

–– Iz teh razlogov se verski pouk v Evropi v številnih pojavnih oblikah pogosto kaže kot prostor za medkonfesionalni in medverski dialog, kakor tudi za teme etičnega značaja, ki urejajo človekovo sobivanje. Verski pouk si lahko predstavljamo kot mesto, kjer se srečajo raznolikosti in druga drugo na poseben način angažirajo. To soočenje se zgodi le pri zadostni medsebojni odprtosti, kar pa seveda povzroča veliko problemov in težav.

Zaključek Na osnovi informacij, zbranih z raziskavo, so njeni zastopniki iz različnih evropskih cerkva v zaključku poudarili naslednje: 1. Potrebo po tem, da se ceni vloga družine pri podpori verskega pouka in se prikliče v spomin, kar je poudaril 2. vatikanski koncil, namreč primarno in neodtujljivo vzgojno vlogo staršev in pravice otrok in mladine do verskega izoblikovanja.

2. Obljuba Cerkve, da se bo vedno bolj posvečala področju šole in bo učinkovito prisotna pri služenju mlajšim generacijam. Današnje težave (institucionalne, kulturne) ne bi smele vzeti poguma, temveč bi morali zgrabiti nove priložnosti.

3. Prepričanje, da se verski pouk lahko dijakom predlaga neodvisno od njihove izbire vere in s spoštovanjem njihove svobode vesti. Tako poučevanje je v evropskem kontekstu najbolje ponuditi v duhu ekumenskega povezovanja in bi moralo biti odprto za medverski dialog.

4. Ob razlikah, zabeleženih v različnih državah, je oblika poučevanja, ki najbolj ustreza današnjemu svetu konfesionalni pouk, ker ta postavi človeka v dialog z živo vero, kar je res pomembno za vsakega človeka.

5. V evropskih cerkvah obstaja potreba po srečanjih za izmenjave izkušenj. Taka srečanja omogočajo, da učitelji verskega pouka v luči sprememb ponovno premislijo in preverijo svoje začetno formiranje in služenje. Ta srečanja bi imela še nadaljnjo nalogo, da pokažejo na pomembno delo, ki ga opravljajo učitelji verskega pouka za Cerkev in za družbo.

6. Pomembno je, da evropske škofovske konference še naprej skrbijo za priložnosti za povezovanje, da bi laže dosegli nekatere konkretne cilje, npr ustanovitev stalnega inštituta za verski pouk v Evropi, za izmenjavo pomembnih izkušenj o nekaterih kritičnih točkah tega pouka (ekumensko in medversko sodelovanje, medkulturni dialog, predstavitev pogledov verskih skupnosti …).

Povzetek Članek povzema rezultate raziskave o stanju verskega pouka v posameznih evropskih državah, ki sta jo med 2005 in 2007 izvedla Svet evropskih škofovskih konferenc 70 zbornik_final.indd 70

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in Italijanska škofovska konferenca. Podaja tudi smernice za poučevanje verskih vsebin v sodobni pluralni družbi in poudarja njihov pomen za prihodnost Evrope.

Ključne besede Svet evropskih škofovskih konferenc (CCEE), Italijanska škofovska konferenca (CEI), verski pouk v Evropi, medverski dialog, aktualizacija verskih vsebin

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Martin Jäggle in Regina Polak: Verski pouk v Avstriji: izzivi in perspektive

Martin Jäggle in Regina Polak

Verski pouk v Avstriji: izzivi in perspektive

1. Kontekst verske pluralnosti 1.1 Pretekla in polpretekla odgovornost Evropa je bila od nekdaj prostor verske pluralnosti; bila so celo obdobja, ko so verniki vseh treh monoteističnih verstev – kristjani, judje in muslimani – sobivali v sprejemanju in strpnosti. Spomnimo se samo „zlatega srednjega veka“ v Španiji, kjer so od 8. do 15. stoletja kristjani, judje in muslimani skupaj jedli, proslavljali, se kopali in celo molili; to je bila doba, ko so se teologi in intelektualci vseh tradicionalnih verstev zapletali v težke, a plodne akademske razprave. Seveda je prihajalo tudi do hudih konfliktov in nepravične diskriminacije, vendar je muslimanska vlada v tistem času uspela vzpostaviti v družbi in religiji razmere brez nasilja, preganjanja, medsebojnih obračunov in umorov.1 Vendar pa je treba priznati, da je bila evropska zgodovina, kar se tiče pluralnosti, tudi polna represije, preganjanja in nasilja, ki priča o nezmožnosti mirnega sobivanja različnih verstev. Predvsem Katoliška cerkev ne more biti ponosna na svoj pretekli odnos do drugih verstev in veroizpovedi. Zato ima danes, v času, ko je verska pluralnost eno izmed velikih ne le verskih pač pa tudi družbenih, kulturnih in političnih izzivov, prav posebno odgovornost. Pričujoči prispevek se bo osredotočil na vprašanje, pred kakšne izzive je postavljen verski pouk v versko pluralni družbi. Naše mnenje je, da je to eno izmed najpomembnejših vprašanj verskega pouka v Evropi – tako iz verskih in teoloških kot tudi iz političnih razlogov.

1.2 Naraščanje verske pluralnosti v Evropi Verska pluralnost se v sodobni Evropi hitro povečuje. V prvi vrsti je to posledica pravice do verske svobode, ki je z zgodovinskega gledišča prva državljanska svoboščina in del boja za človekove pravice. 18. člen Splošne deklaracije o človekovih pravicah pravi: „Vsakdo ima pravico do svobodne misli, vesti in veroizpovedi; ta pravica zajema svobodo spreminjati prepričanje in vero, kakor tudi nujno svobodno, javno ali zasebno izražanje, bodisi posamezno ali v skupnosti z drugimi, s poučevanjem, v praksi, z bogoslužjem in opravljanjem obredov.“2 Listina o temeljnih pravicah Evropske unije prav tako ščiti versko svobodo in spoštovanje kulturne, verske in jezikovne raznolikosti.3 Toda opažamo lahko, da zakonsko omogočanje verske svobode samo Prim. izčrpne opise teh stoletij v: Léon Poliakov: Geschichte des Antisemitismus. Band III: Religiöse und soziale Toleranz unter dem Islam, Worms 1979, še posebej 119ss.

2 Slovenski prevod dostopen na: http://www.mzz.gov.si/fileadmin/pageuploads/Zunanja_politika/CP/Zbornik/SPLOSNA_DEKLARACIJA_O_CLOVEKOVIH_PRAVICAH_-_F.pdf (6.

11. 2010) 3 Listina o temeljnih pravicah Evropske unije, 10. člen, Svoboda misli, vesti in vere: „1.

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po sebi še ne pomeni spoštovanja različnih verskih tradicij v družbi. Avstrija, denimo, je oblikovala enega najbolj izpopolnjenih sistemov verskih pravic v Evropi, vendar prebivalstvo hkrati vse od 90-ih let 20. stoletja kaže naraščajoče znake ksenofobije, islamofobije in antisemitizma.4 Drugič, proces individualizacije življenjskega sloga, kulture, politike in vere je privedel do tega, da ljudje vedno bolj uveljavljajo pravico do svobode in niso nič več pripravljeni biti člani verskih institucij samo zaradi tradicije ali zahtev družbe.

Zaradi tega v zadnjih desetletjih mnogo ljudi v Zahodni Evropi zapušča tradicionalne krščanske cerkve in bodisi išče alternativne duhovne smeri bodisi se zateka v agnosticizem ali neopredeljenost. V Vzhodni Evropi je zaradi 50-letne ateistične politike in velikega števila narodnih krščanskih cerkva položaj drugačen, vendar se tudi v tej regiji družbeno-verske razmere hitro spreminjajo v smeri pluralnosti.

Tretjič, verska pluralnost raste zaradi preseljevanja, saj je Evropa kontinent preseljevanja. V nasprotju s prepričanjem javnosti je največ preseljevanja prav znotraj Evrope same. Na tem mestu moramo poudariti, da se na večjih območjih Evrope nekatere krščanske veroizpovedi, še posebej tiste, ki spadajo v skupino pravoslavnih ali vzhodnih cerkva, islam in druge religije pojavljajo primarno kot veroizpovedi in verstva priseljencev. Zelo nizka je zavest o tem, da je pravoslavje del evropskega verskega izročila; mnogi pravoslavni verniki in muslimani, ki živijo v evropskih državah, niso več priseljenci, temveč polnopravni državljani nove države. Politična osredotočenost na priseljence odpira nov pogled na versko razsežnost v tem kontekstu in na nov način odkriva versko pluralnost. Ta proces je tesno povezan s političnimi vprašanji.

Kako naj se evropska družba sooča z versko pluralnostjo v javni sferi? Kaj to pomeni za verske svoboščine? Kakšen vpliv ima to na družbo? Kakšne so posledice za izobraževalni sistem? Ta vprašanja v veliki meri sproža vse večja prisotnost islama v medijih, vendar pa zadevajo tudi mnogo krščanskih veroizpovedi, saj je večina priseljencev v Evropi kristjanov. (Na Dunaju, denimo, ima četrtina katoliških vernikov priseljenske Vsakdo ima pravico do svobode misli, vesti in vere. Ta pravica vključuje svobodo spreminjanja vere ali prepričanja ter svobodo izražanja svoje vere ali svojega prepričanja, individualno ali kolektivno, javno ali zasebno, pri bogoslužju, pouku, običajih in obredih. 2. Pravica do ugovora vesti se priznava v skladu z nacionalnimi predpisi, ki urejajo uresničevanje te pravice.“ 22. člen, Kulturna, verska in jezikovna raznolikost: „Unija spoštuje kulturno, versko in jezikovno raznolikost.“ Slovenski prevod dostopen na: www.svez.gov.si/.../temeljni.../Listina_o_temeljnih_pravicah_EU.doc (6. 11. 2010) Prim. Pogodba o Evropski uniji, 3. člen: “Spoštuje svojo bogato kulturno in jezikovno raznolikost ter skrbi za varovanje in razvoj evropske kulturne dediščine.“ Pogodba o delovanju Evropske unije, 10. člen: “Pri opredeljevanju in izvajanju svojih politik in dejavnosti si Unija prizadeva za boj proti diskriminaciji na podlagi spola, rase ali narodnosti, vere ali prepričanja, invalidnosti, starosti ali spolne usmerjenosti.“ 17. člen: „1. Unija spoštuje status, ki ga cerkve in verska združenja ali skupnosti uživajo v državah članicah po nacionalnem pravu, in ne posega vanj. 2. Enako Unija spoštuje status svetovnonazorskih in nekonfesionalnih organizacij po nacionalnem pravu. 3.

Unija tem cerkvam in organizacijam priznava njihovo identiteto in poseben prispevek ter z njimi vzdržuje odprt, pregleden in reden dialog.“ Slovenski prevod dostopen na: http://www.ecb.int/ ecb/legal/pdf/fxac08115slc_002.pdf (6. 11. 2010) Prim. Christian Friesl, Thomas Hofer, Renate Wieser: Die Österrecher/-innen und die Politik, V: Christian Friesl/Regina Polak/Ursula Hamachers-Zuba: Die ÖsterreicherInnen. Wertwandel 1990 – 2008, Wien 2009, 207–293, 257–268.

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korenine.) Takšna vprašanja so hkrati izrednega pomena za nadaljnji razvoj verskega pouka. Mar ni prav verski pouk ena izmed redkih cerkvenih dejavnosti, ki jo je vsak teden deležno na milijone učencev in dijakov po celi Evropi? Prav zato je nadvse pomembno, da se tako v okviru šole kot tudi Cerkve budno spremlja kakovost in sprejemanje te službe.

Evropo povezujeta skupna zgodovina in kultura, ki sta obenem tudi osnova evropske raznolikosti. Tako skupne značilnosti kot tudi raznolikost so zajete tudi v Pogodbi o Evropski uniji. Vrednote, na katerih je osnovana Evropske unija in ki so skupne vsem državam članicam, so: pluralizem, strpnost, pravičnost, solidarnost ter enakost ned moškimi in ženskami.5 Humanizem kake družbe se kaže v njenem sprejemanju raznolikosti. Spoštovanje prava in političnih pravil sta kriterija za kvaliteto v evropski demokraciji. Očitno je, da pluralnost vsebuje konflikte, vendar primarni cilj človeške družbe ni izogibanje konfliktom, temveč da jih na primeren način skuša razrešiti.

Vsakdo, ki premišljuje o današnji Evropi, se mora spopasti s problemom fundamentalizma, ki pa ni niti specifično evropski niti muslimanski problem. Tomáš Halik s praške univerze je opozoril na ta trend: fundamentalizem se pojavlja tam, kjer hrepenenje po varnosti ne demonizira le vseh „odpadnikov“, temveč tudi vse „heretike“ in „liberalce“ na domačem območju. Če se ljudje, ki so izgubili občutek gotovosti (certitudo), zatekajo k varnosti (securitas), lahko to vodi k nevarnemu razvoju. Toda varnost kot tehnično-materialna kategorija ne more nadomestiti gotovosti; prav tako varnost ne more ustvarjati gotovosti kot osebne in duhovne kategorije. Mar niso vsi eksistencialni in bistveni vidiki življenja, kot so odnosi, smisel in vera, povezani z gotovostjo in ne z varnostjo? Če pogledamo rezultate Evropske študije vrednostnih sistemov 2008, se zdi, da je večina Evropejcev izgubila zaupanje v gotovost in začela svoja življenja graditi na varnosti: vse več in več ljudi je za svojo varnost (službo, denar, blagostanje) pripravljeno žrtvovati enakost, svobodo in pravičnost.

1.3 Razmere v Avstriji 1.3.1 Nekaj dejstev Avstrija ima gotovo najbolj obširno ponudbo verskega pouka, ki upošteva načelo spoštovanja veroizpovedi. Verski pouk uživa posebno zakonodajno zaščito, po kateri ima v javni osnovni šoli štirinajst javno priznanih cerkva oz. verskih skupnosti enako pravico do izvajanja verskega pouka. Pravica otrok do obiskovanja verskega pouka je tudi edina pravica, ki pripada priseljencem ob prihodu v državo.

Nekaj številk in podatkov za Dunaj in Avstrijo: –– na Dunaju 159 012 učencev obiskuje verski pouk Rimskokatoliške cerkve; 86,2 % teh učencev je katoličanov, pouk pa obiskujejo tudi učenci drugih veroizpovedi in tisti, ki ne pripadajo nobeni veroizpovedi, –– 8369 učencev na Dunaju obiskuje verski pouk protestantske cerkve (v Avstriji 41 988), Cf. Člen 2: http://eur-lex.europa.eu/JOHtml.do?uri=OJ:C:2010:083:SOM:EN:HTML (15.

9. 2010)

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–– islamski verski pouk obiskuje 50 642 učencev, –– za izraelsko versko skupnost še nimamo podatkov, –– pravoslavne cerkve imajo na Dunaju 3685 učencev, –– vzhodne pravoslavne cerkve na Dunaju: 300 učencev, –– sirska pravoslavna cerkev na Dunaju: 300 učencev, –– koptska pravoslavna cerkev na Dunaju: 300–400 učencev, –– avstrijska budistična verska skupnost: 83 učencev, –– k verskemu pouku je vpisano tudi 40 % učencev, ki ne pripadajo nobeni veroizpovedi.

Od devetega razreda dalje se povečuje število učencev, ki se izpisujejo iz verskega pouka; podatki se razlikujejo glede na zvezno deželo, tip in lokacijo šole. Na eni strani je takšno stanje posledica družbeno-verskih sprememb, ki so zajele generacijo mladih v Avstriji, po drugi strani pa diferenciacija glede na veroizpoved ter izpisovanje, ki je pogojeno s starostjo ali okoljem, vodita k temu, da se verski pouk začne izvajati neredno, pogosto v posebnih šolah ali na posebnih lokacijah, spremeni se v marginalni predmet ali se preprosto neha izvajati. Novi projekt medkonfesionalnega pouka, ki so ga začele izvajati nekatere cerkve,6 bi lahko obstoječe stanje spremenil v smeri verskega pouka in vzgoje za vse.

V približno 80 šolah (od devetega razreda dalje) morajo tisti učenci, ki ne obiskujejo nobene oblike verskega pouka, obiskovati nadomestni predmet (etika). Uvedba obveznega nadomestnega predmeta na območju celotne Avstrije je bila predmet polemik in razprav na političnem nivoju.

Vsi učni načrti morajo vsebovati didaktično medpredmetno povezovanje (Korrelationsdidaktik), razvijali pa so se, z izjemo osnovnošolskega, v zadnjem desetletju.

Učni načrti za osnovne šole, ki izvirajo iz leta 1991, zahtevajo od učiteljev verskega pouka, da pri svojih urah ne samo uporabljajo različne oblike poučevanja, ki so primerne za osnovnošolsko raven, ampak tudi upoštevajo dejanske potrebe in zanimanja otrok, ki jih je treba nagovoriti v skladu z njihovo starostjo in stopnjo razvoja.

Ali ne bi mogli reči, da bi takšno priporočilo lahko veljalo za vse tipe šol?

1.3.2 Družbeno-verske spremembe med mladimi v Avstriji V zadnjih desetletjih je v Avstriji, državi s (pre)dolgo katoliško prevlado na verskem področju, prišlo do korenitih družbeno-verskih sprememb. Tradicionalni katoliški način življenja izginja, družbo je zajela množična verska erozija. Zaradi kulturnih razlogov se za katoličane še zmeraj izreka 80 % mladih (več kot pravi uradna statistika), dve tretjini jih sprejema verske obrede in zakramente (krst, poroka, pogreb). Vendar pa tradicionalno katoliško življenje s cerkvijo živi le manjšina: 18 % jih obiskuje mašo vsak mesec ali vsak teden, 30 % moli pogosto ali včasih, 31 % meni, da je Cerkev pristojna, da odgovarja na vprašanja o življenju in njegovem smislu. Samo tretjina pa jih zase pravi, da so verni, kar v Avstriji pomeni pripadati Cerkvi in sprejemati njen nauk. Obenem v primerjavi z letom 1990 več mladih ljudi pravi, da verjame v Boga in sicer 69 %. Toda ta vera v Boga je polna protislovij: Heribert Bastel u.a. (Hg.): Das Gemeinsame entdecken – das Unterscheidende anerkennen.

Projekt eines konfessionell-kooperativen Religionsunterrichts; Einblicke, Hintergründe, Ansätze, Forschungsergebnisse, Wien 2006.

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dve tretjini, denimo, pravita, da četudi Bog obstaja, ga ni mogoče prepoznavati v vsakdanjem življenju. Za večino je vera v Boga nekaj abstraktnega – ne le za mlade.

Toda, če Bog obstaja, potem ljubi vse ljudi, je še prepričana večina. Verske institucije, še posebej cerkve, so po drugi strani odgovorne za konflikte in nasilje. Kljub temu pa 67 % vseh želi v šoli dobiti več informacij o etiki in religiji, 62 % jih želi, da bi se v družbi več govorilo o vprašanjih dobrega in zla. Mladi ljudje v življenju pa iščejo tudi alternative.7 Avstrija postaja tipična evropska država: zaradi družbeno-verskih sprememb v evropskih državah mladi vsepovsod kažejo kritično distanco do tradicionalnih verstev, ali pa o njih vedo bore malo. „Živa vera“ je med kristjani prisotna le v manjšini, medtem ko muslimanska mladina (še vedno ali ponovno) živi svojo vero intenzivnejše, saj je vera del njihove družbe in družine. Na drugi strani pa se mladi nič več ne borijo proti verskim prepričanjem, ampak jih preprosto ignorirajo. Obenem se srečujemo s skupinami mladih, ki se vedno bolj zanimajo za vprašanja o smislu življenja, pred katera jih postavlja sodobna ekonomska in ekološka kriza, s katero se sooča celotna Evropa. Iščejo in doživljajo verske izkušnje, ki jih izražajo na način in v jeziku, ki verjetno ni več tradicionalno verski.8

2. Izziv verske pluralnosti 2.1 Podroben vpogled v versko pluralnost Za obravnavano temo je odločilnega pomena, da se podrobneje posvetimo vprašanju verske pluralnosti. Prepogosto okolje, v katerem živimo, doživljamo kot prostor ene same veroizpovedi, ker ostale niso tako izstopajoče ali pa so postopoma izginile. To ima za vse hude posledice, zato bomo podrobneje opisali nastali položaj.

Verska pluralnost ne pomeni le prisotnosti različnih veroizpovedi in religij na kakem prostoru, pač pa tudi to, da se ljudje ne poistovetijo z nobenim verskim izročilom in nimajo posluha za verska vprašanja. Tudi neverujoči – tisti, ki se proglašajo za agnostike ali ateiste – so del pluralnosti.

Izraz „verska pluralnost“ ne označuje le raznolikosti verskih tradicij na evropskih tleh, ampak tudi raznolikost znotraj določenega verskega izročila. „Verska raznolikost pomeni tudi to, da so med člani kake cerkve prisotna različna verska prepričanja in različne oblike verskega življenja. Vera postaja vse bolj strogo zasebna, brez povezave s skupnostjo in njeno tradicijo. Pogosto je prisotna domneva, da so verski nazori in prepričanja brez sporočilnosti in zaprta za razprave.“9 Takšno je mnenje nemških Prim. Rezultate Študije vrednot avstrijske mladine (2006): Regina Polak: Lebenshorizonte: Religion und Ethik, V: Christian Friesl/Ingrid Kromer/Regina Polak: Lieben. Leisten. Hoffen.

Die Wertewelt junger Menschen in Österreich, Wien 2008, 126–214.

8 Pregleden opis evropskih razmer je na voljo v: Hans-Georg Ziebertz/William K. Kay (ur.): Youth in Europe I. An international empirical Study about Life-Perspectives, Münster 2005; Richard R. Osmer/Kenda Creasy Dean (ur.): Youth, Religion and Globalization. New Research in Practical Theology, Münster 2006; Sylvia Collins-Mayo/Pink Dandelion (ur.): Religion and Youth, Farnham (GB) – Burlington (USA) 2010.

9 „Der Religionsunterricht vor neuen Herausforderungen“. Wort der deutschen Bischöfe zu 7

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škofov v izjavi na temo „Verski pouk v soočenju z novimi izzivi.“ „Celo v skupinah, kjer so prisotni učenci zgolj ene veroizpovedi, lahko najdemo zelo različna mnenja in odnos do krščanske vere in Cerkve.“10 Heterogenost je postala vseprisotna, vera je postala „predmet razprave“, „prepričanja“ ter „vprašanja in dvomi“ pa se medsebojno ne izključujejo.11 Vendar pa (versko) pluralna družba ni vprašanje verskega pouka in vzgoje, temveč njegovega konteksta. Hans-Georg Ziebertz vidi raznolikost kot izhodišče pedagoških prizadevanj (v verskem smislu), in poudarja dve gledišči: a) Vprašanj o enotnosti in resnici ne smemo zavreči, ne smemo pa ohranjati idej kulturne in verske nadvlade (izključenosti ali monopola) ali relativizma. Ravno nasprotno: „dialog moramo razvijati tako na teološki kot tudi na pedagoški ravni, kot način, preko katerega lahko ustvarimo enotnost in poiščemo resnico.“12 b) Raznovrstnost morda grozi nadvladi (krščanstva), vendar pa ne ogroža oblikovanja krščanske identitete. Mar ni ravno zavedanje razlik tisto, kar omogoča oblikovanje identitete? Šole se nagibajo k potiskanju razlik, še posebej verskih, v sfero privatnega, poskušajo jih potlačiti ali povsem zabrisati. Vendar pa se je treba zavoljo iskanja identitete in medsebojnega razumevanja soočiti z razlikami med verstvi in verskimi nazori. V strahu pred diskriminacijo mladih se nekateri učitelji izogibajo vpletanju verskih razlik v razpravo; drugi vidijo vključevanje (verske) različnosti v šolski prostor kot grožnjo miru v šolah. V obeh primerih se vzpostavlja okolje, v katerem ima asimilacija izrazito sekularen predznak: je versko nevtralna, a obenem razvrednoti verska izročila.

Papeški dokument „Ecclesia in Europa“, ki je nastal ob Evropski škofovski sinodi leta 1999, natančno opiše duhovno vzdušje v pluralistični Evropi: „V javnosti se je mnogokrat lažje oklicati za agnostika kakor za vernika. Ne-verovanje je danes za večino samoumevno, medtem ko verovanje potrebuje družbeno upravičenje – njegovo upravičenost je treba šele dokazati.“13

2.2 Posledice soočanja z versko pluralnostjo Verska pluralnost ne pomeni idiličnih razmer, saj lahko vselej prinaša s seboj konflikte. Vendar pa moramo razlikovati med konstruktivnimi in destruktivnimi konflikti. Konflikti lahko prinašajo napredek, osebnostno rast in poglabljanje vere, kadar razlike vidimo kot priložnost, da se učimo drug od drugega in nova spoznanja prenašamo v svoje življenje. Le v primeru, da je postala vera v družbi nepomembna in nepotrebna, običajno konflikti sprožajo razdiralna ali celo nevarna družbena trenja.

Skupaj z versko raznolikostjo se povečuje tudi: Aufgaben und Zielen des katholischen Religionsunterrichts, Bonn 2005, 14.

10 Ibid., 15.

11 Hans-Georg Ziebertz, Gesellschaftliche Herausforderungen der Religionsdidaktik, V: Georg Hilger/Stephan Leimgruber/Hans-Georg Ziebertz, Religionsdidaktik, München 2001, 86.

12 Hans-Georg Ziebertz, Religiöse Identitätsfindung durch interreligiöse Lernprozesse, V: Religionspädagogische Beiträge 36/1995, 91.

13 John Paul II, Postsynodal Apostolic Letter “Ecclesia in Europa”, Rome 2003, 7.

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–– družbena potreba po razpravi o veri in verstvih, –– nevarnost fundamentalizma, –– potreba po iskanju gotovosti, –– raznolikost vrednot, ki „tekmujejo“ med seboj in posledično –– pomanjkanje orientacije, ki jo terja nujnost izbire, in –– iskanje pomoči pri odločanju.

2.3 Izzivi argumentacije verskega pouka Omeniti moramo, da se mora verski pouk v evropskih šolah boriti za svoj položaj: nekateri predstavniki radikalnega sekularizma menijo, da je le relikt preteklega časa in kot tak ne bi smel dobiti mesta v javnih šolah držav, ki so versko in svetovnonazorsko nevtralne. Za druge ima verski pouk posebno vrednost pri oblikovanju posameznikove identitete, pri orientaciji in razumevanju naraščajočega pluralizma življenjskih slogov, in je tako nepogrešljiv del vzgoje in izobraževanja. Naj na tem mestu opozorimo na dva pomembna sociologa vere in zgodovinarja liberalne struje, Joséja Casanovo14 in Timothyja Gartona Asha15, ki se nič več ne zavzemata za radikalni sekularizem, ki bi vero povsem pregnal iz javne sfere, temveč se vključujeta v razpravo o novih odnosih med vero, družbo in politiko, pri tem pa poudarjata pozitivne vidike verske svobode.

Vsekakor je potrebno pokazati, kako pomemben je verski pouk glede na svoj specifičen položaj: ne iz pragmatičnih (denimo preživetje Cerkve v Evropi in zagotavljanje denarnih sredstev s strani države), temveč iz povsem človeških razlogov.

Zavzemanje za verski pouk ne vodi le v javno prepoznavnost tega predmeta, temveč tudi v občo prepoznavnost njegovih osnov, nalog, ciljev in vsebin. Verski pouk, ki je v prvi vrsti zasnovan kot pomoč družbi, šoli in posamezniku, bo kot tak tudi sprejet. To ne pomeni, da v njem ni prostora za velika verska izročila in njihove vsebine, pač pa, da so ta vključena na nov način, v novi obliki, kar je skladno s konceptom t. i. diakoničnega verskega pouka.

Dunajska škofovska sinoda (1969–1971) je postavila zelo primerno vodilo: „verski pouk mora biti pripravljen tako, da ga družba sprejme brez najmanjšega oklevanja ali pomislekov.“16 S tem niso zahtevali, da se podvrže asimilaciji duha časa z izgubo (ali bolje: zanikanjem) nujno potrebne preroške dimenzije, temveč so želeli poudariti, da je verski pouk s stališča prerokov prostor dialoga in komunikacije, nikakor pa ne indoktrinacije. Cerkev se je začela zavedati tudi dejstva, da mora verski pouk spoštovati splošne pogoje in določila šolskega sistema. V tistem času je bil eden najpomembnejših argumentov za verski pouk 26. člen (2. odstavek) Deklaracije o človekovih pravicah, ki se glasi: „Izobrazba mora biti usmerjena k polnemu razvoju človekove osebnosti in utrjevanju spoštovanja človekovih pravic in temeljnih svoboščin. Pospeševati mora razumevanje, strpnost in prijateljstvo med vsemi narodi in med rasnimi in verskimi skupinami ter pospeševati dejavnost Združenih narodov za Prim. José Casanova: Europas Angst vor der Religion, Berlin 2009.

Timothy Garton Ash: Jahrhundertwende. Weltpolitische Betrachtungen 2000–2010, München 2010.

16 Leben und Wirken der Kirche in Wien. Handbuch der Synode 1969–1971, Wien 1972.

14 15

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ohranitev miru.“17 Razumevanje, strpnost in prijateljstvo med verskimi skupnostmi so glavni vzroki nujnosti uvrstitve verskega pouka v šolski predmetnik – ne le za cerkve, ampak tudi za družbo in politiko.

Verski pouk mora biti teološko in pedagoško oblikovan tako, da ga učenci občutijo kot koristnega, pri tem pa ne sme izgubiti svoje pedagoške substance – znanja o religiji in verstvih.

Ob upoštevanju teh ciljev moramo ločevati med: –– „učenjem vere“ kot uvodom v določeno versko izročilo, –– „učenjem o veri“ kot znanjem o veri in njenem pomenu za vernike ter –– „učenjem iz vere“, ko lahko vera vpliva na oblikovanje posameznikove identitete, iskanje orientacije in vzpostavljanje dialoga.

Veljavni učni načrti za rimskokatoliški verski pouk v Avstriji skuša zajeti vse tri zgoraj omenjene aspekte.

Ekskurz: Verski pouk kot kateheza Verski pouk kot kateheza je zasnovan tako, da nagovarja mlade krščene ljudi, ki so pripravljeni verjeti, sprejemati krščanske verske vsebine kot del formalnega izobraževanja ter priznavati Cerkev kot avtoriteto in sprejeti njen krščanski nauk.

Takšna zasnova verskega pouka predpostavlja osebno izkušnjo žive vere, aktivno vključevanje vere v človekov vsakdan in vključevanje v občestvo kristjanov, saj je kateheza poglobitev in intelektualno ozaveščanje verske izkušnje. V nasprotnem primeru bi pomenil le način indoktrinacije. Ali tako pripravljen verski pouk ustreza današnjemu učencu in družbenim nalogam, ki jih opravlja današnja šola?

Katehetski model predpostavlja krščansko okolje, ki ga verski pouk razkriva in razlaga. Toda, ali tako okolje obstaja?

Omejitve takšnega katehetskega modela izvirajo iz pogojev, pod katerimi se mora verski pouk izvajati. V Cerkvi obstajajo struje, ki podpirajo uveljavitev katehetskega modela, vprašanje pa je, ali so dovolj dobro seznanjene z resničnimi možnostmi in položajem verskega pouka.

Nemški škofje ne govorijo o katehezi, temveč o katehetski dimenziji verskega pouka. Naloge verskega pouka, kot poudarjajo, so „omogočiti učencem, da mislijo in delujejo odgovorno, v skladu z religijo in vero, ter da se trudijo vero v svojem življenju tudi uresničevati“, zaključijo pa z mislijo, da „bo v prihodnosti moral verski pouk več poudarka dati sledečim trem nalogam: –– posredovanje strukturiranega osnovnega, za življenje bistvenega znanja o veri Cerkve, –– seznanjanje učencev z oblikami žive vere, –– spodbujanje zavedanja o moči verskega dialoga in presojanja.“18

Slovenski prevod dostopen na: http://www.mzz.gov.si/fileadmin/pageuploads/Zunanja_politika/CP/Zbornik/SPLOSNA_DEKLARACIJA_O_CLOVEKOVIH_PRAVICAH_-_F.pdf (6.

11. 2010) 18 „Der Religionsunterricht vor neuen Herausforderungen“, 18 (prim. FN 7).

17

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2.4 Verski pouk kot šolski predmet Kljub razlikam med verstvi v evropskem prostoru lahko trdimo, da se med razlogi za uvedbo verskega pouka vedno bolj poudarja pedagoški in vzgojni vidik ter njegov prispevek k splošni izobrazbi. Umeščanje verskega pouka v šole in odgovornost šol za versko izobraževanje postajata tema razprav v mnogih državah.

Navedimo primer iz Italije: „Če želi verski pouk ostati redni šolski predmet, mora biti njegov program prilagojen razmeram v šoli, hkrati pa mora biti ukrojen tako, da prispeva k osebnostni rasti v veri in življenju svojih učencev ter krščanski kulturi nasploh.“ Josef Stampfl, strokovnjak za verski pouk v škofiji Brixen, poudarja: „Verski pouk ne sme biti skala, na katerem se gradi vera najstnika, temveč kamenček – in to izredno pomemben – v mozaiku verskega izobraževanja v družini, okolju in pri posamezniku, saj ponuja odgovor na osebno vprašanje o življenju in njegovem smislu.“19

2.5 Spodbujanje „verskih kompetenc“ kot naloga verske vzgoje Peter Schreiner, predsednik Evropske komisije za Cerkev in šolo (ICCS), izpostavlja štiri komponente verske kompetence na nekoliko drugačen način: –– „rastoča občutljivost (za vero oz. duhovno razsežnost življenja); –– orientacija (v množici ponudbe različnih verstev na eni in etičnih načel delovanja, ki so osnovana na verskih temeljih in prav tako pripomorejo k oblikovanju osebnosti na drugi strani); –– prenašanje in širjenje (verskega znanja in verske izkušnje); –– znanje in razumevanje (v smislu poznavanja religije).“20 Po besedah Ursa Baumanna naj bi bil verski pouk za mlade ljudi prostor, –– „v katerem se naučijo prepoznavati in oblikovati svoje lastno duhovno življenje“; –– kjer pridobivajo informacije o veri in kjer „se s pomočjo verskega izročila naučijo jezika vere, ki jim lahko pomaga izražati se v spreminjajočem se okolju in skupnostih“; –– ki jim pomaga pri razvoju in oblikovanju osebnostne identitete, zato pedagoški cilj verskega pouka ni le posredovanje verskih resnic, temveč oblikovanje osebne vere.21 Za zadnjo točko se zdi, da sovpada z besedami v tem prispevku že omenjenega papeškega dokumenta: „Oznanjevanje evangelija vere nam nalaga, da spodbujamo prehod od vere, ki je povezana z družbenimi rituali, in je sicer pomembna, k bolj osebni, zreli in gotovi veri.“22

http://www.kath-kirche-kaernten.at/upload/8294, (10. 7. 2005).

Peter Schreiner, Religiöse Bildung in Europa. Ein Überblick, www.comenius.de, 2000.

21 Urs Baumann, „Postchristliche“ Religiosität als Herausforderung an den Religionsunterricht, V: Schöneberger Hefte 27 (1997), H. 3, 5f. (citirano po N. Mette, 152).

22 John Paul II, 50.

19 20

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2.6 Verski pouk s teološkega stališča Sodobne družbene in verske spremembe zahtevajo pravilne teološke utemeljitve verskega pouka. Diakonični in politični prispevek kakor tudi pomoč mladim ljudem pri oblikovanju zrele, ozaveščene in k cilju usmerjene osebnosti in iskanju osebne vere imajo teološko dimenzijo, saj je krščanska resnica vselej zelo konkretna in umeščena v človekovo življenje in družbo. Vendar pa ne smemo pozabiti na notranjo duhovno razsežnost.

Meditacija na besedo „Bog“ Karla Rahnerja nas nagovarja k premišljevanju na naslednji točki: „Govori se, da je beseda „Bog“ izginila brez sledu, ne da bi za sabo pustila opazno vrzel, ne da bi jo nadomestila kakšna druga beseda, ki nas nagovarja na enak način.“ Potemtakem bi lahko rekli, „da je človek nehal biti človek. Postal je križanec: žival z domišljijo.“23 Na vprašanje „Kaj bi v vzgoji manjkalo, če se vprašanje Boga v njej ne bi več pojavljalo?“ Wilfried Härle nudi štiri odgovore: –– „Morda bi umanjkali pogovori o smislu življenja in sveta.“ –– „Morda bi izginilo zavedanje o tem, kar resnično in globoko cenimo.“ –– „Morda bi izgubili etični kompas, ki kaže življenju pravo smer.“ –– „Morda ne bi imeli več vpogleda v tisto, kar je onstran naših zmožnosti.“ Verski pouk se zdi Härlu pomemben del izobraževanja, saj „se človeška bitja naučijo govoriti jezik religije“, „se naučijo presojati in kritično misliti v verskem smislu“, vendar je učinkovit le, „kadar poleg pogovora o religiji in preko njega spregovori tudi religija sama.“24 Naloga šole je zagotovo prebuditi razumevanje posebnosti jezika religije. Kako zahtevna je ta naloga, nam pokaže že dejstvo, da stavek „Ne ubijaj!“ nikakor ne pomeni isto v jeziku religije in v jeziku etike. Temu namenjamo občutno premalo pozornosti, ko beseda nanese na svetovne kulture, pri pouku etike in praviloma tudi pri verskem pouku. Razliko bi lahko razložili tako, da je v enem primeru to očitno Božja zapoved. Toda takšna razlaga le prenese vprašanje na nivo upravičevanja avtoritete, zanemari pa razliko med jezikom etike in jezikom religije. Strinjati se moramo z Dieterjem Bennerjem, ki pravi: „V jeziku religije (stavek) vsebuje anamnetično solidarnost (solidarnost spominjanja) do vseh nesmiselnih žrtev zgodovine, ki na noben drug način ne morejo biti rehabilitirane.“25

Karl Rahner, Meditation über das Wort „Gott“, V: Hans-Joachim Schultz: Wer ist das eigentlich – Gott?, München 1969, 17f.

24 Wilfried Härle, Religion als Horizont und Element der Bildung, V: Ch. Th. Scheilke/F. Schweitzer (ur.), Religion, Ethik, Schule. Bildungspolitische Perspektiven in der pluralen Gesellschaft, Münster/New. York 1999, 250–254.

25 Dieter Benner, Statement, V: Ch. Gestrich (ur.), Ethik ohne Religion?. Berlin 1996, 134 (citirano po: N. Mette, Praktisch-theologische Erkundungen, Münster 1998, 150).

23

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3. Identiteta in pluralnost 3.1 Problem identitete znotraj Evrope Za razvoj identitete je kolektivni spomin odločilni faktor. Le kolektivni spomin nacionalne zavesti in narodne zavednosti pozna zgodovino svojih zmag in porazov.

Toda ali nista nacionalni ponos in zavednost v preteklosti delovala le kot orodji izključevanja, delitve in razvrednotenja?

V novih, pa „tudi v starih državah članicah EU je zgodovina pisana znotraj naroda in za narod, pri čemer cilj posvečuje sredstva.“26 40 mladih Evropejcev, ki so se poglobili v „dolge sence, ki jih meče 2. svetovna vojna“, je bilo globoko razočaranih. Hamburg Körber Stiftung jih je povabil k vrednotenju zgodovinskih knjig. „Vse, kar je omenjeno, so lastne zmage, heroji in žrtve – redko pa tudi tiste na nasprotni strani.“, so ugotovili.27 Notranje razprtije, kršitve in zločini v narodni zgodovini so zamolčani. Če bi o njih odkrito govorili, bi arogantni nacionalni ponos in večvrednost nadomestila ponižnost, ki dopušča sočutje in empatijo do trpljenja drugih. Zavedanje nad-nacionalne identitete in solidarnost terjata trans-nacionalno zgodovino. Ne ponos in samopoveličevanje, pač pa kritična presoja bi morala biti tisti vodilni motiv pri odkrivanju zgodovine in identitete in pri oblikovanju skupne evropske identitete.28

3.2 Prispevek teologije Anamnetični razum, i. e. razum, ki se spominja, je po teologu Johannesu Baptistu Metzu edini sposoben sinteze resnice v naraščajoči globalizaciji, saj hrani spomin na trpljenje drugih.29 Ali ni fiksacija spominjanja svojega lastnega trpljenja poglavitni razlog za številne konflikte? „Potreba po tem, da bi ubesedili trpljenje, je predpogoj za resnico“ (Theodor W. Adorno). Govoriti o Bogu Abrahama, Izaka in Jakoba, ki je tudi Jezusov Oče, je za Metza izraz „ranljivega, empatičnega monoteizma, ki v svojem bistvu pomeni govoriti o Bogu, ki je dovzeten za trpljenje.“30 „Monoteizem, dovzeten za trpljenje“ je tesno povezan z „odgovornostjo za svet, ki je dovzeten za trpljenje.“ Krščanstvo se je začelo kot „skupnost spominjanja in zgodb, posnemanja Jezusa, čigar prva skrb je bila vselej namenjena trpljenju drugih.“31 Iz predanosti Bogu se rojeva sočutje, tako pravi Mezt. Vendar pa sočutje ni le vrlina, s katero se krščanstvo na svetovni ravni lahko zoperstavi globalizaciji, temveč tudi naloga verskega pouka, s katero se v okviru številnih projektov že ukvarja nemško govoreči svet.

Ute Frevert, Was ist das bloß – ein Europäer? V: DIE ZEIT, št. 26, 23/7/2005, 12.

Frevert, ibid.

28 Frevert, ibid.

29 Johann Baptist Metz: Vorschlag für ein Weltprogramm des Christentums im Zeitalter der Globalisierung, V: Günter Virt: Der Globalisierungsprozess, Freiburg(Schweiz)/Freiburg i. Br./ Wien 2002, 130–145.

30 Ibid., 133.

31 Ibid., 134.

26 27

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3.3 Upravljanje identitete V pluralistični družbi se pojavljata dva koncepta, ki še posebej zadevata mlade: t. i. upravljanje identitete („identity management“) in upravljanje raznolikosti („diversity management“). Evropa se sooča z izzivom bivanja v „občestvu, ki ga druži usoda“ in hkrati v „občestvu, ki ga druži vera“, sobivanja različnih verstev, ki vstopajo v dialog.

V pluralistični družbi postane identiteta metafora za procese, s pomočjo katerih ljudje iščejo gotovost, doslednost, skladnost. Identiteta se v narativnem konceptu oblikuje skozi zgodbe, ki jih ljudje pripovedujejo (o sebi): „‘Jaz‘ je nenehno zaposlen s pripovedovanjem zgodbe o lastnem življenju, v katerem ‚sem‘ protagonist.“32 Verski pouk je od nekdaj želel spodbujati oblikovanje identitete. Toda v razmerah pluralizma se identitete ne more prenašati, ne da se je priposestvovati; izposojena identiteta pa se ne obdrži za dolgo.

Verski pouk lahko pomaga: –– oblikovati sposobnosti za kritičen odnos do sebe in sveta, prepoznati med številnimi jazi tudi svoj verski jaz; –– umestiti lastno življenje v kontekst zgodovine; –– razumeti in pravilno interpretirati dvome ter kritičnost.

Struktura časa v biblijskem izročilu, ki iz preteklosti daje obete za prihodnost („Jaz sem GOSPOD, tvoj Bog, ki sem te izpeljal iz egiptovske dežele, iz hiše sužnosti.“ 2 Mz 20,2), je lahko produktivna analogija antropološke povezanosti sveta v preteklosti, sedanjosti in prihodnosti.33

4. Izziv za verski pouk: biti prostor potrditve in komunikacije Naj na koncu prestavimo izzive za verski pouk v prihodnosti.

Pri tem nam je lahko v veliko pomoč Roebbnov pregled: Učenje v skupini verujočih ima tri dimenzije.34 učenje o religiji učenje o različnih religijah spoznavati druge informiranje preko dokumentov hevristične kompetence Roebben 2009, 148.

učenje iz religije povezovalno učenje o religijah spoštovati druge interpretiranje preko komunikacije družbene kompetence

učenje skozi religijo povezovalno učenje znotraj ene religije ponovno definirati in oplemenititi sebe srečevanje preko soočenj eksistencialne kompetence

(Vzeto iz: W. Krauss.) Hans-Georg Ziebertz, Wozu religiöses Lernen? Religionsunterricht als Hilfe zur Identitätsbildung, V: Georg Hilger/Stephan Leimgruber/Hans-Georg Ziebertz, Religionsdidaktik, München 2001, 132.

33 Ibid.

34 Bert Roebben: Seeking Sense in the City. European perspectives on religious education, Münster 2009, 148 32

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Zgornja tabela prikazuje nekatere elemente učenja, ki so zaradi lažje analize ločeni eden od drugega, čeprav jih morda pri verskem pouku ne moremo tako jasno razmejiti. Pravzaprav sta povezano učenje o različnih religijah in povezano učenje o eni religiji lahko dve plati iste medalje.

Verski pouk lahko razumemo kot predmet, ki podaja (verske) informacije: kako drugi vidijo, razumejo in izpovedujejo svojo vero? Kako to počnem jaz? Te informacije pomagajo šolam opravljati zelo pomembno družbeno nalogo, ki je ne more izpolniti nobena druga ustanova. V tem pogledu ima verski pouk zelo pomembno vlogo pri oblikovanju družbe, v kateri smo brez strahu lahko različni. Kar se na prvi pogled zdi le „informacija o drugih verstvih“ ali „verske študije“, je v svojem bistvu mnogo bolj zapleteno dogajanje. Učenje o religiji „drugih“ predpostavlja prisotnost „drugih“. Pri tem učenec ne dobi le informacij o neki abstraktni ideologiji, temveč o konkretnem „drugem“, ki se ga mora naučiti razumeti – s tem pa se uči razumevati tudi samega sebe. Učenje o religiji sproža religiozna vprašanja tudi v vsakem posamezniku.

Potemtakem lahko verski pouk razumemo kot prostor komunikacije in potrditve (verske) identitete: Kdo sem? Od kod prihajam? Kam grem? Kaj je smisel življenja?

Na kaj lahko upam? Ta pristop nas po eni strani ščiti pred fundamentalizmom, po drugi pa deluje proti razpršeni identiteti. Ne temelji niti na zapiranju v lastno individualnost niti na samo-občudovanju, temveč na samorefleksiji in razvijanju zmožnosti relativizirati samega sebe. Diskusije, ki vključujejo druge, torej druga izročila in druge posameznike, so lahko spodbuda in podpora pri (nadaljnjem) razvoju posameznikove religioznosti in lahko stimulirajo povezovalno učenje znotraj religije.

Povzetek Sodobno Evropo zaznamuje izrazita verska pluralnost. To novo dejstvo vpliva tudi na zasnovo verskega pouka. Z versko raznolikostjo se povečujejo tudi možni konflikti v družbi, zato je pomembno, da preko verskega pouka učenci spoznajo in spoštujejo različna verska prepričanja. Ob spoznavanju drugih utrjujejo svojo lastno identiteto in iščejo odgovore na temeljna življenjska vprašanja. Zato verski pouk ni relikt preteklosti, ampak ima izjemno pomembno vlogo tudi znotraj sodobne javne šole. Predmet pa mora biti zasnovan tako, da ga lahko družba sprejme brez oklevanja in pomislekov. Članek pokaže, kakšna je vloga verskega pouka v vzgojno-izobraževalnem procesu in kakšni so izzivi za prihodnost. Verski pouk je prostor dialoga, komunikacije in potrditve lastne identitete.

Ključne besede pluralna družba, verska svoboda, verska različnost, dialog, identiteta

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Fabrizio Favaro: Izziv katoliškega verskega pouka v italijanskih šolah

Fabrizio Favaro

Izziv katoliškega verskega pouka v italijanskih šolah

1. Katoliški verski pouk v italijanskih šolah 1.1 Od zedinjenja Italije do konkordata leta 1929 V Italiji ima verski pouk v šolah1 svoje začetke v tako imenovanem Casatijevem zakonu, v času vladavine Savojcev, še pred zedinjenjem Italije. Katoliški verski pouk je bil obvezen v osnovni šoli, medtem ko je bil v srednji šoli, kjer je bila tudi eden od predmetov zaključnega izpita, dijak na zahtevo staršev lahko tega predmeta oproščen.

Z zedinjenjem Italije je zakon veljal po vsej deželi, z določenimi spremembami.

Na začetku močnega protiklerikalnega vzdušja in napetih odnosov med Cerkvijo in državo zaradi rimskega vprašanja so poskušali verski pouk odstraniti iz državnih šol.

Coppinov zakon iz leta 1877 je uzakonil verski pouk kot izbirno; alternativa je bil predmet, imenovan državljanska vzgoja.

V času fašizma je prišlo z reformo, ki jo je podpisal minister Gentile, spet do spremembe. Reforma je ponovno uvedla obvezen verski pouk v osnovni šoli kot temeljno kulturno in državljansko vrednoto. To mnenje se je utrdilo tudi z Lateranskim paktom, ki sta ga Cerkev in italijanska država podpisali 11. februarja 1929, v katerem je bila katoliška vera opredeljena kot državna vera: „Italija meni, da je poučevanje krščanskega nauka v skladu s krščansko tradicijo in je temeljnega in bistvenega pomena za javno šolo (…) Poučevali bodo učitelji in profesorji, duhovniki in drugi, ki jih bo potrdila cerkvena oblast.“2 Učitelje mora potrditi škofija, enako tudi učbenike.

Verski pouk v državnih šolah je odobrila državna oblast ob soglasju Cerkve, in to ne samo zaradi kulturne vrednosti. Hkrati pa je bilo v osnovi to delo prepuščeno Cerkvi, ki so jo na ta način postavili v kot in utišali.

1.2 Republika, Drugi vatikanski koncil in konkordat iz leta 1984. „Italijanska formula“.

Ustava republike je uradno priznala Lateranski pakt v členu 7 in mu dala trajno mesto v šolah po državi.

Po dvajsetih letih relativnega miru so sedemdeseta leta vprašanje verskega pouka ponovno odprla, zaradi vprašanj, ki jih je odprl Drugi vatikanski koncil in zaradi globokih kulturnih in družbenih sprememb. Diskusije so se vrtele okrog vloge verskega pouka v družbi, ki se je zdaj imela za pluralno in o potrebi, da se razlikuje med šolskim verskim izobraževanjem in katehezo znotraj krščanske skupnosti.

A. Bollin, ed., L’insegnamento della religione oggi. Compendio sull’IRC per docenti, operatori pastorali e famiglie, Leumann Torino 1999.

2 Legge n. 810 del 27 maggio 1929, art. 36.

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Pomemben korak naprej je bil narejen z „novim konkordatom“ med Vatikanom in italijansko državo, podpisanim 18. februarja 1984. Dokument jasno pravi, „da bo, ob spoznanju, da so principi katolištva del zgodovinske dediščine italijanskega naroda, država še naprej zagotavljala katoliško versko vzgojo v vseh vrstah javnih šol, razen univerz. Med vpisom bo država iz spoštovanja do posameznikove svobode vesti in odgovornosti staršev za izobraževanje svojih otrok zagotavljala, da bo verska vzgoja izbirna.“3 Dokument podrobno pojasni, kaj naj bi bila „italijanska formula“ v zvezi z versko vzgojo v šolah. Ta zagotavlja verski pouk v vseh izobraževalnih ustanovah, z izjemo univerz in podčrta njegovo vzgojno-izobraževalno, zgodovinsko in kulturno vrednost; država Cerkvi ne ukazuje, pač pa odgovornost prevzemata obe skupaj. Šola nudi versko vzgojo, ki temelji na tem, kar uči Katoliška cerkev; Cerkev sprejme smotre in cilje, ki jih postavi šola. Predmet se ponuja kot izbiren, brez vsiljevanja posamezniku ali družini.

Nov položaj, ratificiran s konkordatom leta 1984, je predmet nadaljnje obravnave s strani države in več zaporednih italijanskih škofovskih konferenc. Sprejete so bile naslednje točke: –– Katoliški verski pouk je del učnega načrta za tiste, ki si to izberejo.

–– Učitelji verskega pouka morajo imeti kredibilnost, potrjeno od pristojnega škofa; so v vseh pogledih polnopravni člani učiteljskega zbora.

–– Tisti, ki se odločijo za verski pouk, ne smejo trpeti nikakršne diskriminacije pri formiranju razredov in urnikov.

–– Praviloma naj bi šola tistim, ki se verskega pouka ne udeležujejo, preskrbela alternativo.

2. Verski pouk v Italiji danes 2.1 Značilnosti in cilji katoliškega verskega pouka Danes predstavlja verski pouk v italijanskih državnih šolah samostojen predmet.

Ponudi se vernikom in nevernikom kot predmet o kulturi. Brez poudarka na katehezi. Tisti, ki izberejo versko vzgojo, storijo to zato, da bi se naučili nečesa, kar jim bo pomagalo pri osebni rasti. Ni nujno, da se imajo za katoličane.

Verski pouk ponuja strukturiran pregled in pridobivanje znanja, ob upoštevanju dijakove pravice, da si ustvari svoj pogled. Temelji na veri, predvsem krščanski in zastavlja vprašanja, ki si jih zastavlja tudi vsak posameznik. Specifičnosti so usklajene med ministrstvom za izobraževanje in italijansko škofovsko konferenco, glede na starostno raven. Cilj programov je pridobiti specifično znanje in sposobnosti. Na primer, prvi dve leti srednje šole se program osredotoči na krščanski nauk o odrešenju, spoznavanje podobe Kristusa in Cerkve. V drugih dveh letnikih je poudarjen zgodovinski vidik in sodobno mišljenje; zadnje srednješolsko leto je posvečeno antropološkim in družbenim vprašanjem dvajsetega stoletja.

Cilj programa je pomagati učencu, da razvije zrel oseben verski pogled, ki je koherenten in spoštljiv do drugih. To je priložnost, ki je zagotovljena vsem šolam, Legge n. 121 del 25 marzo 1985, art. 9 § 2.

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Fabrizio Favaro: Izziv katoliškega verskega pouka v italijanskih šolah

tako zasebnim kot državnim. Navadno sta to dve uri na teden v osnovni šoli, po eno uro pa na višji stopnji OŠ ter v srednji šoli.

Danes4 izbere verski pouk v Italiji 91,2 % učencev; v vrtcih 94,5 % družin, v osnovni šoli 94,6 % na nižji in 92.8 % na višji stopnji, v srednji šoli pa 84,6%. Ti odstotki so stabilni že od začetka devetdesetih let.

2.2 Verski pouk kot prispevek k izobraževanju V svojem nagovoru ob začetku šolskega leta 2008/09 je italijanska škofovska konferenca navedla, da italijanski verski pouk „vzpodbuja k poglobljenem razmišljanju o človekovem obstoju in pomaga v zavesti posameznika ponovno odkriti globlji pomen, popolnejšo intuicijo (…) in nespremenljivo dostojanstvo v luči življenja Jezusa iz Nazareta.“5 Resna diskusija o Bogu, širše razumevanje sveta, smisel življenja, vse to pomeni privzeti idejo o vzgoji, pri kateri je dijak predvsem oseba. Oseba, ki s seboj prinese vprašanja o smislu obstoja in naših najglobljih potrebah. Italijanska verska vzgoja mora zato poskrbeti za izpolnjenost vsakega posameznika med učenci, ki so v današnjem svetu fragmentiranega znanja še posebej ogroženi.6 Nevarnost, ki je pred nami, je v usmerjenosti k takemu izobraževanju, kjer bomo razvijali samo znanje in veščine, ne bomo pa vzgajali osebe, posameznika v vsej njegovi edinstvenosti in celovitosti.

Verski pouk v Italiji popolnoma sledi direktivam Ministrstva za izobraževanje v novem učnem načrtu za vrtce in osnovne šole: „učenec je v središču izobraževanja v vseh pogledih: kognitivnem, čustvenem, odnosnem, telesnem, estetskem, duhovnem in verskem.“7 Program srednje šole Janeza Pavla I. je privzel moto „colere homine“ in se je v polnosti vključil v širši študij znotraj ustanove „Studium Generale Marcianum“. Ob prizadevanju za izpolnjenost človeka – učenca, mora biti tudi vzgojitelj celovita in iščoča oseba. V prizadevanju, da bi premagali fragmentiranje, ki je pogosto prisotno v izobraževalnih ustanovah, ponuja Studium Marcianum svojo vzgojno filozofijo vsem, od vrtca do podiplomske specializacije.

Prav ta cilj je v italijanskem verskem pouku uresničen s poučevanjem specifičnosti katoliške – krščanske vere, ki je priznana kot integralni del italijanske zgodovinske in kulturne dediščine. Pristop verskega pouka h kulturi krščanske stvarnosti, ki je s tem, da je svetopisemski, zgodovinski, umetnostni, že sam po sebi interdisciplinaren.

Podatki so za šolsko leto 2006/07.

CEI, Messaggio della Presidenza in vista della scelta di avvalersi dell’insegnamento della religione cattolica nell’anno scolastico 2007–2008, in http://chiesacattolica.it/cci_new/documenti_cei/200801/114/Messaggio%20IRC%2oper%20internet.doc.

6 V. Annicchiarico, La missione della Chiesa italiana a partire dal IV Convegno ecclesiale di Verona: la questione educativa. Cfr. Ee.Dd., La sfida educativa. Rapporto-proposta sull’educazione, Roma–Bari 2009, 70–71.

7 Ministero della Pubblica Istruzione, Indicazioni per il curriculo per la scuola dell’Infanzia e per il primo ciclo d’istruzione, Roma 2007, 17.

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2.3 Vloga učiteljev verskega pouka v šoli Učitelji katoliške verskega pouka v Italiji so v glavnem laiki (85 %), medtem ko je redovnikov in duhovnikov do 14,6 %.

V skladu z že prej zastavljenimi usmeritvami mora učitelj verske vzgoje imeti kredibilnost, priznano od škofije in ga mora imenovati šolska ustanova skupaj s pristojnim škofom. Učitelji verskega pouka so integralni del učiteljskega zbora, z enakimi pravicami in dolžnostmi kot ostali učitelji. Vsako obdobje ocenijo vse dijake, ki so si verski pouk izbrali kot opcijo. Izobraževalne zahteve za učitelja verskega pouka so akademska oz. fakultetna izobrazba, ki jo prizna Sveti sedež ali italijanska država, veljavna univerzitetna diploma ali diploma inštituta za verske vede.

Znotraj šole je učitelj katoliškega verskega pouka poklican, da s svojo prisotnostjo pričuje in da neprestano išče skupne točke znotraj učnega načrta. On je tisti, čigar naloga je, da intuitivno pokaže, kje in kako je prisotna katoliška/krščanska vera, da sodeluje pri širjenju splošnega znanja, ki ga dijaki pridobivajo in da jim krščanski pogled na svet ponudi kot možen miselni vzorec za življenje. Ta prispevek lahko da ne samo med poukom, ampak tudi znotraj interdisciplinarnih projektov, ki jih šola ponudi, in to tako, da je prisoten v raznih šolskih organih (razredne in učiteljske komisije) ter s sodelovanjem pri oblikovanju letnega učnega načrta. Prav tako učitelj verskega pouka še posebej skrbi za to, da je v času ocenjevanja/evalvacije razumevajoč do vsakega posameznika, da vidi osebo v celoti in se izogne presojam, ki bi bile lahko omejujoče ali pristranske.

Tudi drugi učitelji večkrat poiščejo pomoč učitelja verskega pouka, česar se v drugih okoliščinah lahko celo bojijo.

2.4 Vprašanje vzgoje in izobraževanja Od IV. cerkvene konvencije v Veroni leta 2006 italijanska cerkev dela pastoralne načrte za naslednjih deset let. Polno pozornost posveča temu, kar je sveti oče, papež Benedikt XVI., imenoval „izobraževalni izziv“, za katerega se včasih zdi, da je že urgenten.

Zavzemanje za izobraževanje je odziv na nevednost in fragmentiranje v sodobnem življenju in na izgubo tradicij. Ta zavzetost mora najti skupno podlago v katehezi, pa tudi v vsakdanjem življenju. Človekova šibkost postane za Cerkev izziv za še bolj zavzeto služenje drugim in razlog za pastoralne programe, ki so sposobni dotakniti se vsega življenja na različnih področjih. Italijanska cerkev odkriva potrebo po tem, da z znanjem razsvetljuje ljudi in se vidi znotraj države kot partner v vzgojno-izobraževalnem procesu, kot vir izobrazbe in pomoč ustanovam, posebno šolam. Do tega spoznanja je prišla zaradi posebne povečane potrebe po znanju in zanimanja novih generacij.

V tem novem kulturnem in pastoralnem kontekstu dobiva učitelj verskega pouka odločilno vlogo, zato mora vzeti izobraževalni izziv zelo resno. Katoliški učitelj verskega pouka je poklican, da sprejme dijake kot posameznike, da prisluhne njihovim življenjskim zgodbam in jim pomaga gledati na prihodnost z upanjem, ki nam ga daje krščanska vizija.

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Pri učnih urah učitelj verskega pouka bolj kot učenca vidi predvsem posameznika, ki prinaša k pouku življenjska vprašanja, dvome, nesporazume v zvezi s krščanskim življenjem. Po vseh izzivih, s katerimi dijaki pridejo na dan, more učitelju največkrat narediti samo to, da prisluhne in ponudi roko, ki kaže v preteklost in prihodnost, da jim pomaga spoznati, da so dediči krščanskega katoliškega izročila in da je kot učitelj prepričan, da jim še lahko da upanje za življenje.

Občasno se v Italiji še zgodi, da laicizem ponovno zaneti ogenj, ki nikoli ni povsem ugasnil, in prebudi prezir do katoliškega učitelja verskega pouka. Njegovo prisotnost razlagajo kot vdor Vatikana v laični državni izobraževalni sistem. Laicizem hoče uveljaviti vero kot samo zasebno stvar posameznika in njegove vesti, kot pojav, ki nima mesta v javnem diskurzu, še najmanj pa v šoli; rad bi zanikal pomembno in še vedno živo prisotnost krščanske vere pri graditvi zahodne družbe.

Vloga učitelja verskega pouka bi ob podpori drugih učiteljev in dijakov lahko bila pomoč pri gojitvi skupnih vrednot, izbiri poti solidarnosti, ponovnem odkrivanju osebne integritete, ustvarjanju šole kot prostora prijetnega sožitja, ki temelji na pravem medverskem dialogu. Na ta način učitelj verskega pouka lahko učencem pomaga, da vero, njen jezik, pomen in izročilo spet vzamejo za svoje.8

Povzetek Katoliški verski pouk v Italiji je bil uveden z zakonom leta 1977 (Casati) in potrjen s konkordatom med državo in Cerkvijo 1929. Država zagotavlja možnost za tak pouk na vseh šolskih nivojih (razen univerze) – lahko ga imajo ali pa ne.

Verski pouk v Italiji je danes redni predmet. Cilji predmeta niso katehetski. Namenjen je vsem, vernim in nevernim, da bi kot osebe odraščali v verski razsežnosti.

Učitelj verskega pouka, ki mora imeti dovoljenje škofijskega ordinariata, je polnopravni član učiteljskega zbora.

V trenutnem razdrobljenem kulturnem in vzgojnem okolju lahko verski pouk na šoli pripomore k prepoznavanju in razvijanju smisla življenja, negovanju vsega človeškega, osebe, kar je tudi poslanstvo Instituta Janeza Pavla I., znotraj Studium Generale Marcianum v Benetkah.

Ključne besede verski pouk, učitelj verskega pouka, konkordat, Studium Marcianum, laicizem

V. Annicchiarico, “Pastorale giovanile e Insegnamento della Religione Cattolica nella Secondaria di 2° grado (superiori)”, Govor na 10. narodnem kongresu o mladinski pastorali, http://www.chiesacattolica.it/pls/cci_new/BD_EDIT_DOC_TXT.edit_documento?p_id=13334

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Ron van der Poll: Verski pouk na Nizozemskem

Ron van der Poll

Verski pouk na Nizozemskem

Verski pouk na Nizozemskem Srednja šola Sv. Gregorija (St-Gregorius College) je šola, ki jo obiskuje približno 1200 dijakov v dveh šolskih stavbah v mestu Utrecht, četrtem največjem mestu Nizozemske. Šola ponuja različne izobraževalne programe, od poklicnih do gimnazijskega programa. V prvih treh letnikih izvajamo dvojezični nizozemsko-angleški program, ki se ponekod podaljša tudi v višje letnike.

Na Nizozemskem je verski pouk obvezen šolski predmet, toda le v šolah z versko usmeritvijo (z nekaj izjemami). Krščanske šole pri nas imajo različne konfesionalne usmeritve: katoliške, protestantske, evangeličanske itd., in lahko v svoje programe implementirajo lastne smernice. Nekaj šol je tudi judovskih in islamskih. V grobem je verski pouk dve uri v prvem letniku ter po eno uro v višjih letnikih, vendar o tem lahko odločajo šole same. Katoliške šole ne prejemajo od škofije nobenih obvezujočih direktiv glede načina izvajanja verskega pouka, vendar se od njih pričakuje, da ga oblikujejo in izvajajo kvalitetno. Z imenovanjem novega, bolj konservativnega škofa Utrechta pričakujemo, da se utegne ta politika nekoliko zaostriti. Šole se lahko bolj ali manj avtonomno odločajo, kakšen vpliv bo imel predmet na končno oceno dijakov v zadnjem letniku: ena skrajnost je, da naš predmet nima nobenega vpliva na končno oceno. Dijaki v zadnjih letnikih ne morejo izbrati verskega pouka kot izbirnega predmeta in tako se ocene zadnjih let ne upoštevajo v zaključnem spričevalu. Po drugi strani pa so nekatere nizozemske šole v zadnjih letih dobile možnost, da verski pouk ponudijo kot enakovreden izbirni predmet ob zaključku šolanja. Dijaki se lahko odločijo zanj kot izbirni predmet in vse njihove ocene tako štejejo v zaključnem spričevalu. V tem primeru se izvaja razširjen program verskega pouka. Kolikor mi je znano, v tem trenutku deset nizozemskih šol ponuja verski pouk kot izbirni predmet zaključnega izpita, devet med njimi je protestantskih, ena pa t. i. “odprta„ krščanska šola. Ne poznam nobene nizozemske katoliške šole, ki bi v tem trenutku verski pouk ponujala v svojem izpitnem programu.

Vendar pa večina šol ponuja verski pouk kot obvezni predmet do predzadnjega letnika. Ocene v tem letniku se združijo s še dvema ali tremi predmeti v končno oceno zaključnega spričevala. Tako se dijaki zavedajo, da šola jemlje predmet zelo resno in so hkrati prisiljeni trdo delati, da dobijo dobro oceno v končnem spričevalu.

Na ta način poteka pouk tudi na Srednji šoli sv. Gregorija.

Vsebina in kontekst verskega pouka Kadar govorimo o vsebini in kontekstu verskega pouka, moramo imeti pred očmi naše splošne pedagoške cilje in širšo krščansko-katoliško tradicijo ter njen kontekst.

Po mojem mnenju so pedagoški cilji šolskih ustanov v splošnem, še posebej pa verskega pouka, predvsem pomagati najstnikom najti njihovo pot v življenje in v družbo, postati zrele in odgovorne osebe. Verski pouk nudi še posebno oporo pri 93 zbornik_final.indd 93

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pridobivanju duhovnega in verskega znanja ter vpogleda v življenje. Za katolištvo to postaja vse bolj pomembno. Župnija kot verska skupnost se stara in postaja vse manjša, včasih se zaradi združevanja celo izgubi. Srednja šola Sv. Gregorija neprenehoma išče priložnosti znotraj svojih zidov, da bi dijakom omogočila priti v stik z verskimi skupnostmi na nacionalni in internacionalni ravni. V enem izmed naših mednarodnih projektov, denimo, vzpodbujamo naše dijake, da skupaj z romunskimi in češkimi dijaki razmišljajo o pomenu vere v družbi.

Pri verskem pouku dijakom pomagamo razumeti, zakaj pri veri in različnih religijah gre: preko pogovorov in diskusij, ki vselej ostajajo na ravni spoštovanja, vzpodbujamo in pomagamo dijakom oblikovati lastna mnenja o pomembnih življenjskih vprašanjih. Za dosego teh ciljev uporabljamo različne didaktične pristope: predavanja, interaktivne diskusije, uporabo avdiovizualnih pripomočkov, srečanja z ljudmi, opravljanje raziskav ipd.

Ko se srečujemo s specifičnim krščansko-katoliškim prispevkom, ugotavljamo, da se – na srečo – nekateri vidiki s splošnimi pedagoškimi cilji ne le prekrivajo, ampak jih celo obogatijo. Našteli bi lahko različne vidike, kjer verski pouk pomembno prispeva k doseganju vzgojnih ciljev, a naj na tem mestu omenimo le tiste, ki jih poudarja nizozemska Katoliška zveza za srednješolsko izobraževanje:

1. Razvoj posameznikove osebnosti Dijaki so individualne osebnosti in si zaslužijo, da se jih kot take tudi obravnava.

Vzpodbujamo jih, da odkrivajo in razvijajo talente, ki so jih dobili od Boga. Dijaki imajo pravico do svojega lastnega mnenja in prepričanj, vendar jih je treba modro voditi k spoštljivemu načinu pogovarjanja in diskutiranja. Prav tako imajo pravico do svobodne odločitve za svojo veroizpoved in življenjske nazore (filozofijo), vključno z ateizmom.

2. Solidarnost s skupnostjo in svetom Dijaki so individualne osebnosti, a so hkrati vključeni tudi v manjše ali večje skupnosti. Da bi vsem v skupnosti zagotovili spoštovanje, svobodo in blagostanje, morajo med seboj sodelovati. Dijake spodbujamo k skrbi za sočloveka in k temu, da posebno skrb posvečajo šibkejšim in ogroženim, ki potrebujejo pomoč.

Nizozemska vlada obvezuje vse šole, da s šolskim letom 2011/2012 uvedejo socialno pomoč. Vsak dijak bo moral izpolniti določeno obveznost (48, 60 ali 72 ur – odvisno od ravni izobraževanja) prostovoljnega dela, saj je to koristno tako za družbo kot tudi za posameznikov (dijakov) razvoj. Mnoge šole, tudi Srednja šola Sv. Gregorija, že izvajajo poskusne projekte.

3. Rituali in simboli Pomemben vir navdiha in vzpodbujanja pripadnosti so skupna praznovanja in maše. Osredotočamo se na pomembne dogodke v liturgičnem letu, ki jim skušamo dodajati praktično in moderno vsebino ter obliko. Čustva, pa naj bodo vesela ali žalostna, se takrat lahko izrazijo, hkrati pa so praznovanja tudi priložnost za utrjevanje medsebojnih vezi. Dijakom pomagamo razumeti pomen in vpliv simbolov.

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4. Duhovno izročilo V današnji družbi sta predvsem poudarjeni učinkovitost in koristnost: katera orodja mi najbolj koristijo, da dosežem svoje cilje v čim krajšem času? To je povsem v nasprotju s poudarjanjem duhovnosti. Versko in duhovno izročilo si postavljata vprašanja o tem, kaj ljudi v življenju navdušuje in vodi, kaj usmerja njihovo ravnanje, kaj so njihovi višji cilji, kaj je izvor in kaj je smisel življenja samega.

Prav ta vprašanja imajo svoje mesto tudi v učnem načrtu verskega pouka. Takšen je v glavnih potezah pregled učnega načrta: Prvi letnik: uvod v verski pouk, življenjska vprašanja na splošno, odgovori, ki jih nanje ponuja Sveto pismo.

Drugi letnik: podrobnejša obravnava Svetega pisma in povezovanje z družbenimi temami v praksi (na primer eksodus in vprašanje podjarmljenja, svobode in podobno).

Tretji letnik: monoteistične religije. Četrti letnik: etika in filozofija (na primer izvor življenja).

Peti letnik: poglobitev prej obravnavanih tem v samostojnih nalogah.

Znotraj učnega načrta posvečamo posebno pozornost temam, kot so: bogastvo/ revščina, odnosi, spolno življenje, multikulturnost.

V dvojezičnih programih imajo dijaki verski pouk v prvih treh letnikih v angleškem, nato pa v nizozemskem jeziku.

Aktivnosti, povezane s katoliško usmeritvijo šole Poleg verskega pouka, ki ga morajo obiskovati vsi dijaki, skozi vse leto izvajamo še druge aktivnosti, ki podpirajo katoliško usmeritev šole.

Praznovanje božiča in velike noči Pred božičem in veliko nočjo pripravimo posebno praznovanje v cerkvi, kjer se zberejo vsi dijaki (sicer razdeljeni na manjše skupine).

Razredne maše V prvem in drugem letniku imajo dijaki še dodatne razredne maše (v skupini največ trideset sošolcev) v kapeli. Dijaki jih pripravljajo in izvedejo sami, v skladu s predvidenim programom.

Postni čas Pred praznovanjem velike noči se pod vodstvom različnih, za to pristojnih organizacij, posvečamo zbiranju denarja za določeno skupino ljudi, ki so potrebni pomoči.

V ta namen na veliki četrtek organiziramo različne dejavnosti.

Božični pohod V božičnem času dijake četrtega letnika odpeljemo na nočni pohod, ki traja od 17. ure do 7. ure zjutraj (!). Med pohodom se z dijaki ustavljamo v različnih socialnih 95 zbornik_final.indd 95

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ustanovah, da lahko mladi vidijo in začutijo, kakšen je božič za določene skupine ljudi. Odpeljemo jih v zapor, v prostore za brezdomce, h gasilcem ... na kraje, kjer so izpostavljeni predsodkom. Tekom noči morajo opraviti tudi refleksijo, noč pa zaključimo z mašo v cerkvi zgodaj zjutraj.

Izpitna maša V zadnjem letniku imajo dijaku možnost udeležiti se izpitne maše, ki je posvečena pripravi na čas zaključnih izpitov in prihodnosti, ki je pred njimi.

Taizé Vsako leto se skupina dijakov četrtega in petega letnika odpravi v samostansko skupnost Taizé v Franciji. Tam skupaj z njimi preživimo teden dni in sodelujemo v programu, ki ga pripravljajo redovni bratje. Za vse udeležence je to zelo spodbudna izkušnja, predvsem pa priložnost, da si vzamejo čas za refleksijo.

Spominsko žalni obredi Kadar kdo izmed dijakov ali učiteljev hudo zboli ali morda celo umre, posvetimo nekaj pozornosti refleksiji in spominjanju. V posebnem simbolno okrašenem kotu v šolski stavbi je postavljena spominska žalna knjiga, v katero se lahko dijaki in učitelji podpišejo.

Komisija za identiteto Komisija je sestavljena iz zaposlenih na Srednji šoli Sv. Gregorija, nekaj dijakov in njihovih staršev, v njej pa je tudi predstavnik katoliške organizacije, del katere je naša šola. V prijateljskem in konstruktivnem vzdušju razmišljamo o naši katoliški usmeritvi in identiteti, še posebej o tem, kako ji dati dobro, primerno in čim bolj konkretno obliko. Srečujemo se nekajkrat na leto.

Poleg tekočih obveznosti in šolskih dejavnosti naš zagnani aktiv za versko vzgojo nenehno razmišlja in snuje nove dejavnosti. Prizadevamo si, da bi naši dijaki obiskovali ne le cerkve, ampak tudi mošeje in sinagoge, hodili na biblične krožke, se informirali o različnih oblikah zasvojenosti in obiskovali centre za odvajanje od zasvojenosti. Radi bi organizirali tudi strokovne ekskurzije v Auschwitz na Poljskem, v Rim in celo v Izrael.

Izzivi Vse zgoraj navedeno so primeri, kako si Srednja šola Sv. Gregorija prizadeva, da bi oblikovala svojo ne le teoretično, pač pa predvsem praktično in prepoznavno katoliško usmeritev. Vendar pa se moramo zavedati, da se je identiteta učiteljev in dijakov skozi leta spremenila. Šolo so pred 135 leti ustanovili in vodili redovniki iz Utrechta, danes pa velik del učiteljev ne prihaja iz krščanskega ali katoliškega okolja, kar je pomembna sprememba! Že od nekdaj poznamo šole s posebnimi usmeritvami, vendar danes v splošnem usmerjenost postaja vedno bolj in bolj ohlapna, nezavezujoča. Na Nizozemskem primanjkuje učiteljev, še bolj krščanskih učiteljev in še bolj 96 zbornik_final.indd 96

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katoliških učiteljev ... To ima neposreden vpliv na usmeritev šole, tako v teoriji kot tudi v praksi.

Dijaki katoličani so na naši šoli v manjšini, mnogo dijakov se ima za ateiste. Pri nas se šola tudi veliko število dijakov iz muslimanskega okolja (v prvem in drugem letniku jih je skupaj nekaj manj kot 50 %).

Takšna pestra sestava razredov dela poučevanje predmeta verski pouk zelo zanimivo in obenem zahtevno. Če želi učitelj vse te raznolike osebnosti voditi k vseobsegajočemu pedagoškemu cilju medsebojnega razumevanja in spoštovanja, mora biti nič manj kot velik svetal zgled (kot Kristus) tega, kar bi rad dosegel. Dijaki zelo dobro vedo, ali učitelja resnično zanimajo, ali jih zares spoštuje kot osebe, ne glede na to, kako se obnašajo in kakšna mnenja izražajo. Misel “Delaj sam, kar pridigaš drugim!„ je po mojem mnenju pri poučevanju verskega pouka še posebej pomembna. Moja izkušnja številnih let poučevanja, ki verjetno drži za večino držav in šol, je naslednja: raje ko te imajo dijaki kot učitelja in človeka, bolj bodo cenili in uživali v verskem pouku kot šolskemu predmetu.

Izziv pa ni le sožitje med dijaki in učiteljem, temveč tudi družba in čas, v katerem živimo; postmoderni svet in čas, v katerem ljudje ne marajo, da se jim ukazuje, kaj lahko počnejo in česa ne smejo početi. Nizozemci imajo močno, skorajda vrojeno željo po neodvisnosti, avtonomnosti. Nizozemska kultura in katoliška misel si delita kar nekaj skupnih vrednot, kot so svoboda, spoštovanje in strpnost.

Svoboda govora, spoštovanje in strpnost so teme, ki se jih na Nizozemskem vedno znova obravnava. Našo družbo sta pretresla umora politika Pima Fortuyna in svobodomiselnega Thea van Gogha; ljudje, kot je denimo politik Geert Wilders, nas nenehno silijo, da razmišljamo o vplivu religije v naši družbi na splošno, še posebej pa o vplivu islama na zahodno družbo. To nagovarja naše katoliško poudarjanje moči dialoga, pa tudi prepričanja krščanske tradicije in teologije. Cerkve so danes po eni strani že nekaj časa soočene z velikim osipom vernikov, kar je splošno znano, po drugi strani pa se vedno več ljudi zanima za duhovnost.

V vrtincu vseh omenjenih okoliščin je danes poklic učitelja verskega pouka zelo zanimiv. Nekdo je dejal: “Mnogi predmeti učijo o posameznih vidikih življenja, verski pouk pa se dotika in uči skoraj o vseh.„ To dela naše delo tudi zelo intenzivno: ogromno je interakcije, dinamike, mnogo je treba dati, mnogo je treba sprejeti. Biti učitelj verskega pouka je zanimivo, naporno, zabavno in poživljajoče. To je krasen poklic!

Povzetek Pedagoški cilj šole nasploh, še posebej pa verskega pouka, je pomagati najstnikom najti njihovo pot v življenje in v družbo, postati zrele in odgovorne osebe. Verska vzgoja nudi še posebno oporo pri pridobivanju duhovnega in verskega znanja ter pogleda. Izziv pa ni le sožitje med dijaki in učiteljem, temveč tudi družba in desetletje, v katerem živimo. Če želi učitelj vse tako raznolike osebnosti voditi k vseobsegajočemu pedagoškemu cilju medsebojnega razumevanja in spoštovanja, mora biti nič manj 97 zbornik_final.indd 97

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kot tisti velik svetal zgled (kot Kristus) tega, kar bi rad dosegel. “Delaj sam, kar pridigaš drugim!„

Ključne besede verski pouk, vzgojni cilji, identiteta katoliške šole, zgled učitelja

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Jacek Tendej: Poučevanje religije na Poljskem

Jacek Tendej

Poučevanje religije na Poljskem

Po družbeno-političnih spremembah na Poljskem leta 1989 se je verski pouk vrnil v šole leta 1990. Od takrat je verski pouk eden od šolskih predmetov, ki ga poučujejo duhovniki, redovnice in laični kateheti. Poljski zakon trenutno zagotavlja možnost dveh ur verskega pouka na teden. V prvi vrsti je to katoliški verski pouk. V delu Poljske, od koder prihajam, se trenutno skoraj 100 % dijakov uči o veri.

Sprememba pri verskem pouku – iz župnij v šole – ima pozitivne in tudi negativne razsežnosti. Nekaj jih lahko naštejem. Pozitivno je, da več dijakov prisostvuje verskemu pouku, učitelje plača država in pedagoški zakon zagotavlja dve uri verskega pouka na teden. Negativno pa je, da ima sedaj naša mladina manj stikov z župnijsko skupnostjo; verski pouk je postal bolj akademski predmet (kot matematika, zgodovina …), z manj poučevanja katekizma in manj razglašanja vere; nekatere šole imajo pri verskem pouku težave z disciplino.

Verski pouk kot šolski predmet poučujemo v skladu z učnim načrtom in programi, ki jih pripravita vlada in Cerkev. Sedanji programi so bili pripravljeni v začetku devetdesetih let in po mojem mnenju so preveč teoretični in niso zadostno povezani z življenjem in mentaliteto današnjih otrok in mladostnikov. Te programe je treba prilagajati tako, da bodo za dijake bolj zanimivi in prepričljivi in na srečo veliko učiteljev verskega pouka to tudi dela.

Poleg programov imamo iz leta v leto več knjig in učnih materialov, ki učiteljem pomagajo pripravljati boljše učne ure. Primer je knjiga Vademecum za učitelje verskega pouka.1 Ta knjiga ponuja stimulativne metode, vključno s pripravami za učne ure in načine, kako vanje vključiti učinkovite učne aktivnosti.

Zdaj pa bi rad predstavil svoje osebne izkušnje z verskim poukom na naši šoli, v Izobraževalnem središču v Piekaryju. To je katoliška šola, ki jo upravlja Družba sv.

Vincencija (lazaristi) (Fr. Siemaszko Foundation) in je blizu Krakova. Naš pristop pri verskem pouku je nekoliko drugačen kot v državnih šolah. Vsak letnik ima eno uro verskega pouka na teden; poleg tega imata prvi in drugi letnik eno uro na teden skupno srečanje, ki ga imenujemo pastoralno srečanje. Med pastoralno uro imamo mašo za vso šolsko skupnost, srečanja z zanimivimi povabljenimi osebnostmi, razne predstave itd. Tretji letnik ima splošne priprave na zakrament svetega zakona, z duhovnikom in laičnim strokovnjakom s tega področja.

V našem centru organiziramo tudi razne izvenšolske pastoralne dejavnosti za razne skupine, ki bogatijo naša praznovanja: ministranti, bralci beril, glasbene in pevske skupine ter pevski zbor. Poleg tega so dijaki, ki živijo v dijaškem domu, vključeni še v naslednje dejavnosti: vsak četrtek pripravimo mašo za vse nastanjene v dijaškem domu; dijaki pomagajo pripraviti liturgijo. V postnem času organiziramo tridnevno duhovno obnovo in takrat ni šolskega pouka. Poleg teh rednih organiziramo še izbirne dejavnosti, za tiste, ki hočejo sodelovati. Nekateri dijaki prihajajo k jutranji maši trikrat tedensko in dvakrat k liturgičnim molitvam.

Z. Barciński (ur.), Vacemecum katechety. Metody aktywizujące, Kraków – Lublin 2006.

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Na začetku pouka imamo vsak dan molitev v razredu, med tretjim odmorom pa zmolimo eno skrivnost rožnega venca v mali šolski kapeli. V vseh osmih enotah (hišah) šolskega dijaškega doma poteka molitev tudi ob zaključku vsakega dne.

Med šolskim letom organiziramo v cerkvi večerne molitve, npr. bedenje ob molitvah in pesmih iz Taizeja. V novembru pripravimo molitve za umrle in glasbeni koncert. V maju in oktobru molimo litanije in rožni venec. Pred božičem organiziramo občasna srečanja, kjer prepevamo tradicionalne poljske božične pesmi. In pred veliko nočjo imamo predstavo Kristusovega trpljenja, pasijon.

Organiziramo pa tudi romanja. V oktobru se vsa šolska skupnost odpravi k enemu od svetišč v šolskem okolišu. Marca ali aprila dijaki tretjega letnika pred zaključnimi izpiti obiščejo našo narodno svetinjo Čenstochovo; in eno leto prej se v aprilu ali maju na isti sveti kraj odpravijo čez vikend, na štiridnevno romanje.

Naši dijaki se udeležujejo tudi škofijskih in državnih teoloških in svetopisemskih tekmovanj in se na njih dobro uvrstijo.

Dijaki znajo Kristusovo sporočilo pokazati tudi v praksi. Prostovoljci iz dijaškega doma obiščejo bolne in ostarele v domu v bližnji vasi. Namen tega je, da dijaki razvijejo odnos do služenja drugim in da se naučijo ceniti svoje lastno življenje in zdravje. Organizirajo tudi predstave ali pomoč otrokom v sirotišnici in bolnišnici.

Zdaj pa bi rad podal še nekaj misli, namenjenih nam, učiteljem verskega pouka, pedagogom in katehetom, kakor tudi študentom teologije, ki bodo postali duhovniki in poučevali ta predmet. Menim, da če učitelj pripravi dobro učno uro, ki je za mlade zanimiva, v razredu ne bo imel težav z disciplino. Zelo pomembno je, da si vzameš čas in da se temu posvetiš – da si narediš načrt, se organiziraš in pripraviš razne učne materiale.

Med svojimi urami verskega pouka uporabljam celo vrsto zanimivih metod, ki vabijo k aktivnemu sodelovanju in svoje študente teologije vzpodbujam, da storijo isto. Rad bi omenil nekatere metode, npr. razne vrste predstav, kvizov, lepljenk, plesa, šal, petja, svetopisemskih testov in ugank, pisanje pisem in SMS-ov, intervjujev s svetopisemskimi in zgodovinskimi osebami, delavnice, delo v majhnih skupinah, razprave, vloga razsodnikov, izdelovanje zemljevidov in načrtov, izdelovanje skulptur iz snega ali gline in uporabljanje raznovrstnih gledaliških pripomočkov. Zdaj je mogoče uporabiti tudi multimedijske tehnike, npr. power point predstavitve, video filme, tv-studio itd. Te metode in izobraževalna orodja pomagajo ustvariti zanimive ure in pomagajo učitelju prevesti težko, abstraktno teološko in svetopisemsko snov v jezik, ki ga mladina lahko razume. Ne smemo pa pozabiti na tradicionalne metode: tradicionalne molitve, nagovore, neformalne pogovore, pomnjenje pomembnih obrazcev iz katekizma, pisanje domačih nalog itd. Imamo tudi medpredmetne povezave, a te so bolj umetno ustvarjene kot pa realne in koristne za šolo.

Katere so najbolj priljubljene teme, o katerih razpravljamo pri verskem pouku na naši šoli? Na začetku šolskega leta sem naprosil dijake prvega letnika, da mi napišejo teme, o katerih bi se najraje pogovarjali. Dobil sem naslednje odgovore: odnos fant-dekle, splav, evtanazija, seksualnost, sekte, kontroverzni dogodki v zgodovini Cerkve itd. Te odzive dijakov prvega letnika uporabim za to, da jim pomagam vzpostaviti smiselno povezavo s temo jaslic, desetih božjih zapovedi, sedmih zakramentov in 100 zbornik_final.indd 100

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poiskati načine, kako to, kar pri pouku izvedo, prenesti v prakso v njihovem vsakdanjem življenju.

V naši in drugih poljskih šolah ima verski pouk drugačno vlogo kot drugi predmeti. Versko znanje je pomembno, če hočeš biti osveščen katoličan, a potrebujemo več kot znanje. Med mladimi je treba ustvariti in oblikovati krščanske osebnosti. Sam sem imel do sedaj z verskim poukom dobre izkušnje. Poučujem v specifično katoliški šoli. Mnogi učitelji verskega pouka v državnih šolah imajo več težav z vedenjem in se jim zdi bolj težko Jezusov nauk približati sodobni mladini. Toda v vsakem šolskem okolju se da delati z mladimi, tudi v takem, ki ni zelo katoliško. Treba pa je seveda imeti več potrpljenja in se dobro pripraviti ter znati vzpostaviti komunikacijo z dijaki, da prodremo v njihovo mentaliteto. S pomočjo Svetega Duha je vse mogoče.

Bibliografija Barciński Z. (ur.), Vacemecum katechety. Metody aktywizujące, Kraków – Lublin 2006.

Maj A., Szkolnictwo katolickie w Polsce w III RP (1989–2001), Warszawa 2002.

Olbrycht K., O roli przekładu, wzoru, autorytetu i mistrza, Toruń 2007.

Sieńczak B., Dzieło ks. Kazimierza Siemaszki 100 lat po śmierci twórcy, Kraków 2004. Śliwerski B., Program wychowawczy szkoły, Warszawa 2001.

Tendej J., Działania resocjalizacyjne podejmowane w Centrum Edukacyjnym „Radosna Nowina 2000” w Piekarach k. Krakowa, v: A. Kieszkowska (ur.), Dylematy współczesnej profilaktyki i resocjalizacji, Kielce 2008, str. 355–359.

Tendej J., Od ks. Siemaszki do „Radosnej Nowiny 2000”, Kraków–Piekary 2009.

Tendej J., Tożsamość wspólnoty szkolnej na przykładzie projektu „Radosna Nowina 2000”, v: K. Chałas, B. Komorowska (ur.), Kreowanie tożsamości szkoły, Lublin 2009, str. 327–337.

Povzetek Članek se osredotoča na tri ideje v zvezi z verskim poukom v šolah na Poljskem, še posebej v katoliških. Prvi del opisuje spremembe pri verskem pouku, ki so se zgodile leta 1990 po političnih spremembah. Tedaj se je verski pouk vrnil v šolski predmetnik in se do danes poučuje kot eden izmed šolskih predmetov. V drugem delu so podane različne izkušnje z verskim učnim načrtom na Srednji šoli Sv. Vincencija v kraju Piekary blizu Krakova na Poljskem, kjer avtor prispevka poučuje verski pouk in vodi deluje kot ravnatelj. Poleg običajnih ur šola pripravlja tudi široko paleto obšolskih duhovne dejavnosti, kot so liturgična praznovanja in pobožnosti, srečanja s povabljenimi gosti, duhovne obnove, romanja, svetopisemska in teološka tekmovanja, različne oblike prostovoljstva itd. V zadnjem delu pričujoči članek obravnava vrsto zanimivih pedagoških metod, ki naj bi spodbujale in povečale vključenost dijakov.

Učitelj verskega pouka mora biti na svoj pouk dobro pripravljen, vzdrževati mora 101 zbornik_final.indd 101

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II. Verski pouk v EVROPSKEM PROSTORU

stik z dijaki, da lahko nagovarja njihove miselne zmožnosti, prav tako pa mora moliti za pomoč in podporo Svetega Duha.

Ključne besede vera, katoliška šola, verski pouk, pedagoške metode, obšolske dejavnosti

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Jacek Tendej: Poučevanje religije na Poljskem

Preglednica o stanju verskega pouka po evropskih državah1

Povzetek poročil, prejetih od škofovskih konferenc. Vir: Conferenza Episcopale Italiana (a cura di), L’insegnamento della religione risorsa per l’Europa. Atti della ricerca del consiglio delle Conferenze Episcopali d’Europa, Torino (Elledici) 2008, 278–297. Nekatere podatke je ažuriral Roman Globokar, ki je tudi dodal podatke za Slovenijo.

1

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Preglednica o stanju verskega pouka po evropskih državah Šolski Država Verska sestava Katoliške šole2 Zakonska ureditev verskega pouka sistem1 Anglija in Wales

Prebivalstvo: 60,2 milijona 71,6 % kristjanov 2,7 % muslimanov 1 % hindujcev 15,5 % nobene veroizpovedi 7,3 % brez odgovora

1–3: vrtec 4–9: osnovna šola 10–13: srednja šola 14–16 (17): višja srednja šola ali kolidž

Obstajajo „subvencionirane“ šole in „neodvisne“ šole; katoliške šole so v obeh kategorijah in jih je skoraj 10 % vseh šol. Obstaja tudi 14 „mešanih“ šol (anglikansko-katoliških).

Verskega pouka morajo biti deležni vsi učenci, vpisani v šole, ki jih subvencionira država, čeprav imajo starši pravico, da svoje otroke od pouka deloma ali v celoti izpišejo. VP je del osnovnega predmetnika za obvezno izobraževanje (od 4. do 16. leta) in za 17- in 18-letnike, ki hodijo v šolo.

V privatnih verskih šolah in v tistih, ki prejemajo subvencijo, se ga poučuje v skladu s šolsko veroizpovedjo in na podlagi nacionalnega programa, za katerega so se dogovorile verske organizacije.

V katoliških šolah se trudijo (kot tudi pri drugih predmetih) definirati dosegljive „nivoje znanja“, da bi ocenjevali nivoje znanja.

Katoliške šole in šole, katerih ustanoviteljice so druga verstva, ne poučujejo samo svojega verskega prepričanja, ampak so odprte tudi za učenje o drugih verstvih.

Avstrija

Prebivalstvo: 8 milijonov 73,64 % katoličanov 4,68 % protestantov 2,23 % pravoslavnih 4,22 % muslimanov 0,1 % judov

1–4: vrtec 5–8: osnovna šola 9–13: splošna srednja šola (gimnazija); politehnična srednja šola, poklicna srednja šola

Katoliške šole obiskuje 5,8 % vseh šol.

V njih ni oprostitve od verskega pouka, nekatoliški učenci imajo pouk svojih religij.

Verski pouk se omenja v šolskih predpisih v skladu z ustavo, konkordatom iz leta 1933, zakonom o verskem pouku iz leta 1949 in dogovorom o šolah iz leta 1962.

Verski pouk je konfesionalen (za uradno priznane religije) in obvezen. Učenec je lahko opravičen obiskovanja tega pouka.

Ocenjevanje je izraženo s številčnimi ocenami tako kot ostali predmeti in je vključeno v končna spričevala, čeprav so izpiti samo ustni in ne pisni.

2 uri tedensko (1 ura, če je v razredu manj kot 10 učencev).

Alternative: Etika, obvezna za vse, ki ne izberejo konfesionalnega verskega pouka (pouk etike so poskusno uvedli v 100 šolah v Avstriji, pri tem pa so se trudili, da bi se izognili izrazom, kot so „alternativni predmet“ ali „nadomestni predmet“).

Opombi:

Upoštevan je samo preduniverzitetni šolski sistem (izvzeto je tudi višje tehnično šolanje ali usposabljanje). Številke pomenijo letnike šolanja v naraščajočem vrstnem redu (ne starosti učencev). Na primer 1–9 se nanaša na prvih devet letnikov šolanja.

2 Okrajšano z začetnicama KŠ.

1

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Š in n z tu u v c sl k m ro o sm k n v z n te b v

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a

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Programi in cilji

Kateheza in pastoralna skrb

Jacek Tendej: Poučevanje religije na Poljskem Učitelji Dodatne opombe in informacije

Škofovska konferenca Anglije in Walesa (*) je pripravila smernice za možnosti izbire pouka za srednje šole (ki vključujejo tudi verski pouk), medtem ko je urad za izobrazbo in predmetnik v Angliji izdal neobvezujoč nacionalni nivo za verski pouk (ki služi temu, da doda prispevek k reviziji dogovorjenih programov), ki izpostavlja štiri področja učenja: razodetje, Cerkev, obredje, življenje v Kristusu. V smernicah za katoliške šole je kot cilj verskega pouka navedeno „opismenjevanje mladine v verskem smislu, da si pridobi znanje, razumevanje in zmožnost duhovnega, etičnega in teološkega razmišljanja in da se bo zavedala zahtev, ki izhajajo iz vere za vsakdanje življenje“.

V katoliških šolah je verski pouk osnova celotnega vzgojnega koncepta in zarisuje okvirje prave „katehetske skupnosti“.

Učitelje verskega pouka imenujejo ravnatelji katoliških šol s pogodbenimi pogoji, ustreznimi pogojem drugih učiteljev, svetovalci škofijskih uradov za versko vzgojo pa jim nudijo podporo. Kot vsi katoliški šolski učitelji so poklicani, da živijo v skladu z naukom Cerkve. Imenovanje je podvrženo nadzoru škofijskih svetovalcev, ki ponujajo navodila za delo.

Za poučevanje se od učiteljev zahteva katoliški certifikat študija verstev (CCRS), ki ga podeljujejo katoliški kolidži, škofije in za to pooblaščene osebe.

Učitelji verskega pouka ponavadi obiskujejo tudi dodiplomski študij religije, filozofije ali teologije. Škofije organizirajo srečanja za dodatno usposabljanje in za utrjevanje vezi z lokalnimi skupnostmi.

O pomembnosti verske vzgoje govori skupna izjava (2005), ki so jo predstavili javnosti ministrstvo za šolstvo (DfES) in nekatere verske skupnosti, ki se strinjajo s tem, da ima verski pouk pomembno vlogo pri oblikovanju osebne in kulturne identitete.

Kar se tiče javnega mnenja, se je še zlasti po terorističnih napadih leta 2005 še bolj utrdilo prepričanje, da je verski pouk pomemben dejavnik socialne povezanosti in vzajemnega razumevanja.

Programe pripravijo delovne skupine s pedagoškimi kompetencami, odobri jih škofovska konferenca, potrdi pa država.

Popolnoma so usidrani v nacionalnem šolskem sistemu; v bistvu je v splošnem delu šolskih programov (med „šolskimi nalogami“) izrecna omemba „verske, etične in filozofske dimenzije šolanja“.

Verski pouk in kateheza sta ločena, vendar se dopolnjujeta (smernice za katehezo). Še zlasti v osnovnem šolanju, v katerem šolska populacija v glavnem sovpada s tisto, ki hodi v župnijsko cerkev, se od učiteljev zahteva, da se udeležujejo župnijskih aktivnosti in jih koordinirajo.

Učitelji, ki izvajajo verski pouk, imajo enak pravni status kot vsi drugi učitelji; plačuje jih država in imajo enake dolžnosti.

Učitelji, ki izvajajo verski pouk, morajo biti ustrezno usposobljeni: izobrazbo za obvezno šolanje nudi akademija za verski pouk, medtem ko se za višje inštitute lahko potrebno izobrazi na katoliški teološki fakulteti. V obeh primerih je dovoljena specializacija na drugih področjih. Ko je študij opravljen, je potrebno opraviti še obvezen tečaj strokovnega usmerjanja v specializiranih centrih. Škof, odgovoren za to, priskrbi missio canonica, medtem ko je verifikacija ustrezne izobrazbe in vse, kar se tiče poučevanja, stvar šolskih oblasti.

Nadaljnje izobraževanje se odvija na akademijah in inštitutih, specializiranih za verski pouk.

V vsaki škofiji je „škofijski šolski nadzorni organ“, kjer delujejo inšpektorji verskega pouka, ki jih plača država in so prosti obveznosti pouka.

Verski pouk se smatra za pravico in politični elementi, ki poskušajo to pravico postaviti pod vprašaj (da bi jo zamenjali z obveznim poukom etike za vse), so marginalni in so povezani z antiklerikalnimi gibanji.

Nedavno je prišlo do določenega zmanjšanja denarnih sredstev, kar je verskemu pouku naredilo škodo.

Pri promociji verskega pouka je bilo storjenega veliko; v glavnem je delo opravila Zveza prijateljev katoliške šole v dunajski škofiji.

-

Sodelovanje med Katoliško cerkvijo in ostalimi veroizpovedmi je dobro in skupaj izdajo interni šolski koledar.

Izvedli so več skupnih projektov, med njimi je ustanovitev Višjega pedagoškega inštituta na Dunaju, ki ga skupaj vodijo cerkve, ki sodelujejo v projektu.

Laični učitelji so na škofijski ravni organizirani v strokovnih združenjih, ki se združujejo v medškofijsko strokovno združenje, ki se srečuje dvakrat letno.

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Preglednica o stanju verskega pouka po evropskih državah Šolski Država Verska sestava Katoliške šole2 Zakonska ureditev verskega pouka sistem1 Belgija Šolstvo spada pod federalno pristojnost, zato je potrebno ločevati med: a) flamsko skupnostjo (nad črto), b) francosko in nemško jezikovno skupnostjo (pod črto).

Prebivalstvo: 10,2 milijona 67 % katoličanov 19 % agnostikov 0,4 % muslimanov 0,1 % protestantov

1–4: vrtec 5–10: osnovna šola 11–16: srednja šola

Večina šol brez šolnine je katoliških: 62 % osnovnih šol, 66 % srednjih šol.

Vsak učenec, star med 6 in 18 leti, ima pravico obiskovati filozofski pouk, katerega poučevanje je v pristojnosti „uradno priznanih verstev“ ali „priznanih združenj“ (katoličani, protestanti, pravoslavni, anglikanci, muslimani, judi, pripadniki združenja svobodomiselnih).

Učenci so opravičeni obiskovanja verskega pouka, s katerim se ne poistovetijo (na primer Jehove priče).

Obiskovanje verskega pouka postane del učenčevega osebnega predmetnika (in ocene štejejo v povprečje).

Najmanj 2 uri (po 50 min) tedensko.

F šo v d lo c V in u m m li z o V č

1–4: vrtec 5–10: osnovne šole 11–16: srednja šola

KŠ brez šolnine 40,1 %.

V njih je verski pouk obvezen, se ga ocenjuje kot ostale predmete.

Verski pouk je predmet kot ostali, vendar z eno specifično karakteristiko: je predmet, ki se ga ocenjuje (s številčnimi ocenami v redovalnico in pri izpitih), vendar je ločen od drugih predmetov.

O v 1 k v v st Je 2 (v te 3 n m

2 uri tedensko.

Alternative: Starejši učenci (ali njihovi starši, če so mladoletni) lahko izbirajo med verskim poukom in poukom nekonfesionalne moralne vzgoje.

Belorusija

Prebivalstvo: 10,2 milijona 60 % (približno) je pravoslavnih.

Obstaja več kot 26 veroizpovedi.

1–6: vrtec 7–10: začetna izobrazba 11–14: osnovna izobrazba 15–19: srednja izobrazba 20–21: tehnična, poklicna srednja izobrazba ali dvoletni zaključek srednje izobrazbe (kot priprava na univerzo)

Katoliških šol ni, prav tako ni šol, ki bi pripadale kateri koli drugi religiji.

Verski pouk kot šolski predmet se ne izvaja v skladu z „ločitvijo“ verskega in sekularnega šolanja. Uporaba šolskih stavb za kakršno koli obliko verskega pouka (celo med poletjem ali ob nedeljah) ali za liturgične obrede je prepovedana.

Obstaja pa izbirni predmet „zgodovina religije“ ali „svetovne religije“ (za tiste, ki ga izrecno zahtevajo), ki se odvija izven pouka.

Bolgarija

Prebivalstvo: 7,5 milijonov 70 % pravoslavnih 10 % muslimanov 1 % katoličanov 1 % protestantov 0,5 % judov 15 % nobene veroizpovedi

1–3: vrtec 4–7: osnovna šola 8–10: višja stopnja osnovne šole 11–15 (16): srednja šola

V državi je nekaj zasebnih šol, vendar nobene katoliške (pred komunizmom jih je bilo 6).

Verski pouk ni vključen v izobraževalni sistem; na nekaterih šolah je možno imeti ure kateheze (izbirno) izven šolskega urnika.

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P d tu p p K m p s iz o

s .

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Programi in cilji

Kateheza in pastoralna skrb

Jacek Tendej: Poučevanje religije na Poljskem Učitelji Dodatne opombe in informacije

Flamski škofje za vsako stopnjo šolanja določijo programe z veliko elementi, ki prispevajo k doseganju ciljev, ki jih šolam naloži oddelek za učenje, z vidika celostnega oblikovanja osebe.

Vpliv verskega pouka je različen in je odvisen od prepričanja učencev; vsakomur pa ponuja možnost za krepitev odnosa med krščansko vero in različnimi kulturami v vzdušju znanjaželjnosti, strpnosti in občudovanja.

Vsebine tega pouka se osredotočajo na evangelij.

Kateheza se odvija v cerkvenem okolju izven šol in je usmerjena k temu, da poskrbi za osebno vero v Kristusa.

V vseh primerih je verski pouk za nekatere (je na razpolago vsem učencem) prvi stik s katoliško vero (evangelizacija), za vernike pa je to pouk katehetskega značaja za poglabljanje vere.

Učitelje plačuje država (država, občina, province) in imajo poseben zakonski status, vendar v veliki meri podoben statusu učiteljev drugih predmetov (razen v vsebinah pouka), sklenjen pa je tudi dogovor s pristojnim verskim vodstvom (učitelje katoliškega verskega pouka imenuje škof ).

Usposabljanje poteka na katoliških višjih inštitutih, na škofijskih verskih inštitutih ali na Teološki fakulteti Katoliške univerze v Leuvnu.

Tistih, ki obiskujejo katoliški verski pouk, je 64 % v osnovnih šolah in 32 % v srednjih šolah.

Smisel izbire je, da ima vsak pravico prakticirati svojo filozofsko opcijo in da se mu ponudi primeren pouk.

V tem pogledu obstaja med uradno priznanimi religijami in Zvezo humanističnih predmetov uspešno sodelovanje v prizadevanju za skupno delo, da bi bil, zajamčen nazorski pouk.

S porastom razkristjanjenja je vedno težje najti dobre kandidate za učitelje verskega pouka.

Oblikovanje programov je odgovornost škofov. Cilji: 1. spodbujanje rasti učencev k človeški zrelosti s pomočjo vzpostavljanja (kot odgovor na vprašanja, ki se tičejo smisla stvari) dialoga s primerom Jezusa Kristusa; 2. iskanje smisla, da bi razumeli (v luči krščanske vere) človekova temeljna vprašanja o življenju; 3. odkrivanje krščanske vere, njene doslednosti in pomembnosti.

Cilj verskega pouka je napraviti krščansko vero razumljivo učencem, pomagati jim doumeti njeno doslednost in pomembnost; ne nagovarja le občestva vernikov. Cilj kateheze je spremljanje mladega človeka na njegovi poti, tako da vzdržuje tesne vezi s cerkvenim občestvom.

Učitelje zaposli država, imenuje pa jih pristojno versko vodstvo (missio canonica); njihov pravni status je enak statusu ostalih učiteljev.

Začetna izobrazba poskrbi za specifično izobrazbo na univerzitetni ravni ali drugi ravni ali za drugo dopolnilno izobrazbo na katoliški univerzi, višjih pedagoških šolah in višjih teoloških inštitutih.

Nadaljnje izobraževanje nadzoruje inšpektor.

To, da je verski pouk v šolah, je povezano s spoštovanjem verske svobode in svobode izbire.

Ustanovljen je bil svetovalni svet za filozofske tečaje, da bi svetoval ministru.

Odvijajo se aktivnosti za to, da bi verski pouk postal nekonfesionalen, vendar je bil prvi poskus, da bi ga zamenjali z versko zgodovino umaknjen.

Pravoslavna cerkev je podpisala dogovor, v katerem je govora tudi o sodelovanju na področju poučevanja, vendar ne za verski pouk.

Katoliška šola je sestavila primeren kurikulum za verski pouk v župnijah, ki se začenja s 3-letniki in traja do konca izobraževalnega cikla s končnim ocenjevanjem in spričevalom.

Cerkve imajo lahko nedeljske šole v župnijah ali cerkvenih ustanovah.

V šolah ni učiteljev verskega pouka, so pa v vsaki župniji. Tam učijo duhovniki, redovnice ali laiki, ki so usposobljeni za poučevanje ali prejmejo „missio canonica“.

Za izobrazbo katehetov obstajata dva katehetska inštituta (država ju uradno ne priznava).

Trenutno je laikov z ustrezno izobrazbo in domačih beloruskih duhovnikov zelo malo, zato katoliška Cerkev v Belorusiji ni pripravljena za verski pouk v šolah.

Pravoslavna Cerkev (kot prva uradna vera v državi) s šolskim ministrstvom preučuje možnost, da bi v šole vpeljali ne ravno verskega pouka, ampak pravoslavno vzgojo. Katoliška Cerkev je predložila program za izbirni verski pouk v šolah in čaka odgovor ministrstva.

Katehetsko delovanje je organizirano po župnijah, še zlasti kot priprava na zakramente.

Na državni ravni ni katehetskega službe.

Kdor v šolah uči katekizem, mora imeti diplomo bolgarske teološke fakultete (obstaja samo pravoslavna teološka fakulteta). Katehete imenuje škof, šola ali Cerkev pa jih ne plačata.

Katoličanov je zelo malo in so razpršeni po različnih šolah, zato je verski pouk zanje zelo težko organizirati (tudi pod prej omenjenimi pogoji).

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Preglednica o stanju verskega pouka po evropskih državah Šolski Država Verska sestava Katoliške šole2 Zakonska ureditev verskega pouka sistem1 Bosna in Hercegovina

Prebivalstvo: 4,3 milijone 43 % muslimanov 31 % pravoslavnih 18 % katoličanov 8 % drugih

1–5 / 6: vrtec 5 / 6–14 / 15: osnovna šola 14 / 15–18 / 19: srednja šola

Obstaja 7 zasebnih katoliških šol, kar vključuje osnovno, srednje in poklicno izobraževanje pa tudi visoke šole.

Verski pouk je pravica, ki jo določa ustava kot del državnega izobraževalnega sistema.

Ureja jo sporazum med Svetim sedežem in Bosno in Hercegovino iz leta 2007 kot tudi državna šolska zakonodaja.

Pouk sledi konfesionalnemu modelu kot obvezen predmet s pravico do izbire samo na začetku šolskega leta. Ta izbira, če ni posebej umaknjena, velja za naslednja leta zadevnega šolskega cikla.

Običajno poteka verski pouk po 2 uri tedensko z nekaj izjemami.

Verski pouk se ocenjuje kot ostale predmete z ocenami in izpiti.

V osnovni šoli ni na voljo alternativnega predmeta, medtem ko je na srednji in visoki šoli alternativni predmet „etika.“

Š in s p z z p šo d V si li in m o

Češka

Prebivalstvo: 10,2 milijona 26,79 % katoličanov 1,3 % evangeličanov 0,9 % husitov 0,2 % pravoslavnih 59 % nobene veroizpovedi

1–3: vrtec 4–8: osnovna šola 9–12: nižja stopnja srednje šole 13–16: višja stopnja srednje šole (ali) 13–18 / 11–18: gimnazija (ali) 13–14 ali 15 ali 16: poklicna šola

KŠ (vse so bile odprte po padcu komunizma) je 0,6 % vseh.

Zakon določa, da je verski pouk obvezen v vseh šolah, ampak samo kot izbirni predmet, ki se mora izvajati po končanem ostalem pouku. Vsako leto se je potrebno vpisati v osnovno ali srednjo šolo, ki jo izberejo starši. Verski pouk se ocenjuje in je del državnega spričevala (za tistega, ki pouk obiskuje), lahko pa se ga izbere tudi za bakalavreat, vendar samo tisti, ki so ure pouka obiskovali skozi vso visoko šolo.

C ra te tr h sk so p z še p č h p m k

Prebivalstvo: 5 milijonov 85 % luterancev 1 % muslimanov 0,5 % katoličanov

1–10: osnovna šola (obvezno) 11–14 (15): različne možnosti za srednjo izobrazbo

17 % danskih učencev obiskuje zasebne šole, med katerimi je 21 katoliških (0,9 % vseh).

Konfesionalni verski pouk – eno uro več kot v državnih šolah.

Danska

V teh šolah je verski pouk obvezen.

1 ura tedensko.

Alternative: Izbira je pestra (kateheza, moralna vzgoja, zgodovina religij), vključno z verskim poukom za druge religije, vendar so možnosti vedno na voljo.

Verski pouk se ponuja tako v osnovnih kot v srednjih šolah. V državnih šolah je to nekonfesionalni pouk in temelji na luteranski tradiciji; imenuje se „vzgoja za krščanstvo“. V katoliških šolah poteka „konfesionalni“ verski pouk (izvajajo ga različne veroizpovedi).

V srednjih šolah je to predmet, ki je vključen med izpite.

Alternative: V državnih ali katoliških šolah ni alternativ.

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K v d n c d d se z lu v iz z šn p sm V v ra

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Programi in cilji

Kateheza in pastoralna skrb

Jacek Tendej: Poučevanje religije na Poljskem Učitelji Dodatne opombe in informacije

Škofovska konferenca Bosne in Hercegovine v sodelovanju s hrvaško zasnuje, zagotavlja in potrdi programe verskega pouka za različne vrste šol. Ti programi za šole postanejo obvezni, potem ko jih ocenijo pristojne šolske oblasti na lokalni in državni ravni.

Verski pouk poskuša učiti in sistematično predstaviti katoliško vero, ki je tudi ekumenska in odprta za dialog, na informativni, kognitivni, čustveni in operativni ravni.

Škofje so potrdili ločenost, a tudi tesno povezavo in dopolnjevanje verskega pouka in župnijske kateheze. Med tema dvema oblikama obstajajo skupni elementi, pa tudi pomembne razlike. Medtem ko je verski pouk na šolah usmerjen k učenju dejstev o veri na sistematičen način, je bistveni cilj kateheze uvajanje v doživljanje osebne in skupnostne vere.

Znotraj izobraževalnega sistema je pravni položaj učiteljev verskega pouka enak položaju drugih učiteljev v državnih šolah.

Pogoj za učitelja verskega pouka vključuje študij, ki ga priznavata Cerkev in država, in „mandat“ ali „missio canonica“ škofa ordinarija.

V skladu s šolski zakonodajo in konkordatom so za odvijanje strokovnega usposabljanja učiteljev verskega pouka odgovorni škofovska konferenca in vsi škofje.

V zadnjih letih je bilo nekaj poskusov, da bi koncept verskega pouka definirali kot „versko kulturo“ (ali kulturo religij), obvezno za vse učence.

Cilj verskega pouka je podpora rasti v veri s pomočjo stika s temeljnimi resnicami vere in tradicijami lokalne Cerkve, hkrati pa se poskuša dati krščanske odgovore na velika vprašanja sodobnega časa. Posebne cilje predstavlja pomoč učencu, da se začne zavedati človeških izkušenj in problemov, da bi v njem prebudili in razvijali osnovne človeške drže (veselje, čudenje, hvaležnost, zaupanje). Verski pouk prispeva k boljšemu razumevanju narodne zgodovine in krščanskih vrednot.

V splošnem vsebina verskega pouka v šolah sovpada z vsebino cerkvene kateheze in njegovi cilji vsebujejo evangelizacijo šolskega prostora. Vsaka škofija ima svoj katehetski center (pod odgovornostjo škofa), ki je tako z zakonskega kot izobraževalnega vidika odgovoren za verski pouk.

Učitelji verskega pouka imajo enak pravni status kot učitelji izbirnih predmetov; plačuje jih šola odvisno od števila ur, ki jih učijo (ali škofija, če je učencev v razredu manj kot 7; v takih primerih imajo status župnijskega pastoralnega pomočnika). V vsakem primeru morajo imeti škofovo missio canonica. V glavnem imajo akademsko izobrazbo (bakalavreat, univerzitetno diplomo ali diplomo teoloških ali pedagoških fakultet). V škofijskih katehetskih centrih so tudi posebni tečaji.

V celotnih izobraževalnih programih ni sklicevanja na verske zadeve.

Kurikulum verskega pouka v državnih šolah je zasnovala država in je odvisen od trenutnih norm. Njegov temeljni cilj je osnovati temelj skupnih družbenih vrednot v skladu z državnim razumevanjem. Uči se ga kot „akademski“ predmet, zaznamovan s tradicionalnim luteranskim skepticizmom do verske vdanosti. Njegov cilj je izrecna omemba verske dimenzije krščanske tradicije v današnjem zgodovinskem kontekstu, preučevanja Svetega pisma in smisla življenja.

V katoliških šolah so programi verskega pouka v pristojnosti ravnatelja šole in sveta zavoda.

Praviloma nudijo katoliške šole gostoljubje „šolskim župnijam“ v skladu z možnostmi lokalne župnijske skupnosti. Priprava na prvo obhajilo se odvija deloma v šoli, deloma v župniji in deloma v sodelovanju med obema.

V katoliških šolah učitelje verskega pouka imenuje svet zavoda (tako za katoliške razrede kot tudi za druge) ob upoštevanju enakih kriterijev, ki veljajo za druge učitelje. Ni zadostnega števila učiteljev, usposobljenih za pouk katoliški verski pouk. Zveza katoliških šol vsako leto nudi kratke tečaje didaktične specializacije.

83 % učencev, ki obiskujejo katoliške šole, ni katoličanov.

Ni polemike o tem, da se verski pouk izvaja v šolah.

V poročilu so tudi navedene delovne metode, ki se jih sugerira za različne izobraževalne stopnje.

Stopnja sekularizacije je zelo visoka, stopnja poznavanja krščanstva v družbi pa zelo nizka.

Luteranska Cerkev ne posega v izobraževanje državnih učiteljev verskega pouka (četudi verski pouk na izrecen način temelji na evangeličansko-luteranski tradiciji, ki je priznana kot državna Cerkev).

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Preglednica o stanju verskega pouka po evropskih državah Šolski Država Verska sestava Katoliške šole2 Zakonska ureditev verskega pouka sistem1 Prebivalstvo: 5,2 milijona 84 % Evangeličanske luteranske cerkve 1,1 % pravoslavnih 1 % binkoštnikov 0,4 % muslimanov 0,16 % katoličanov

1–9: osnovna izobrazba 10–12: srednja izobrazba

Francija Verski pouk se izvaja samo v Alzaciji in Mozeli in to poročilo je omejeno na ti dve regiji. V ostalem delu Francije ni konfesionalnega verskega pouka.

Prebivalstvo: 2,8 milijonov 78,5 % katoličanov 9 % protestantov 9 % muslimanov 1,8 % judov

Prva stopnja: 1–3: vrtec 4–8: osnovna šola

Grčija

Prebivalstvo: približno 11 milijonov 97 % pravoslavnih 2 % katoličanov 1 % drugih

Finska

Katoliških šol ni.

Verski pouk temelji na zakonu o šolstvu. Zato ga morajo šole ponujati v skladu z religijo večine njihovih učencev. V praksi je v vseh finskih šolah luteransko-evangeličanski verski pouk. Šola mora ponujati konfesionalni pouk članom drugih religij (najmanj 3 učenci na razred).

To je obvezen predmet v učenčevem predmetniku.

1 ali 2 uri tedensko (glede na različne letnike šolanja).

Alternativa: Praktična moralna vzgoja in pogledi na svet (najmanj 3 učenci na razred).

Druga stopnja: 9–12: kolegij 13–17: licej

Poleg državnih šol obstajajo tudi zasebne: nekatere s pogodbo z državo in druge brez nje.

Katoliških šol 1. stopnje je 1,4 %, druge stopnje pa 13,64 %. Število ur verskega pouka morda raste.

Verski pouk urejajo francoski zakoni iz leta 1870 in nemški zakoni iz priključitvenega obdobja (1870–1918).

Verski pouk se mora obvezno izvajati, vendar so učenci lahko opravičeni obiskovanja ur.

V šolah prve stopnje se verskega pouka ne ocenjuje, medtem ko se tam, kjer je obvezen predmet, ocena ne vključi v učenčevo povprečje in ni del zaključnih izpitov.

1 ura tedensko na šolah prve stopnje.

1 ura tedensko (z eno dodatno uro, če je učencev več kot 15) na šolah druge stopnje.

Alternative: te so po uredbah namenjene opravičenim učencem. V Alzaciji je občasno na voljo pouk etike ali državljanske vzgoje. Konfesionalni verski pouk se izvaja za protestante in jude, ne pa za muslimane.

V Grčiji je 11 šol, ki jih vodijo lokalne cerkve ali verska združenja.

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M z te p o p n b n u id sv e v sk V lu p

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Programi in cilji

Kateheza in pastoralna skrb

Jacek Tendej: Poučevanje religije na Poljskem Učitelji Dodatne opombe in informacije

Ministrstvo za šolstvo poskrbi za smernice programov, na temelju katerih mora didaktični program vsake religije podrobno opredeliti in dopolniti cilje in podrobne vsebine. Osnovna naloga verskega pouka je oskrbeti učence z znanjem, zmožnostjo in izkušnjo, ki jih lahko uporabijo pri ustvarjanju lastne identitete in lastnega pogleda na svet; nudi elemente za gojenje etične in religiozne dimenzije v svojem življenju in življenju skupnosti.

Vsaka šola ima lasten kurikulum, ki je javno objavljen (za vse predmete, tudi verski pouk).

Eden od ciljev katoliškega verskega pouka v osnovnih šolah je zagotavljati, da učenci lahko krepijo svojo katoliško identiteto s pridobivanjem vezi z lastno župnijo in škofijo, z obhajanjem maš, z osnovnimi katoliškimi molitvami, z branjem Svetega pisma in z liturgičnim letom. Ko odrastejo, se jim doda več drugih kulturnih elementov, povezanih z zgodovino Katoliške cerkve na Finskem, z razvojem verske svobode in z odnosom med cerkveno tradicijo in drugimi kulturnimi tradicijami.

Priprava na zakramente ni del šolskega kurikuluma; to je župnijska odgovornost.

V osnovnih šolah izvaja verski pouk ravnatelj, ki mora imeti končan podiplomski študij na temelju (luteranske) teologije.

V srednjih in visokih šolah morajo imeti učitelji verskega pouka diplomo iz (luteranske) teologije.

V javnosti se občasno pojavljajo polemike o konfesionalnem verskem pouku: ali naj ostane v šoli ali naj se ga nadomesti z drugimi predmeti, kot je na primer ‚morala‘, ki naj bo namenjen vsem.

Škof, odgovoren za versko vzgojo, potrdi programe, ki jih zasnujejo strokovnjaki za verski pouk ob upoštevanju izobraževalnega konteksta in nacionalnega zakona.

Cilji: izrecno oznanjanje katoliške vere, tako da vsakdo lahko odkriva krščansko vero in se posledično želi naučiti več.

To prispeva k celostnemu oblikovanju učencev, saj upošteva tudi duhovno in etično dimenzijo.

V šoli so vsebine verskega pouka načrtovane z enako strogostjo, kot se jo pričakuje pri poučevanju drugih predmetov, vendar se ne zahteva vnaprej, da je učenec veren.

S pastoralnega stališča so pričakovani rezultati povezani s prispevkom verskega pouka k zagotavljanju, da je krščanska kultura priznana, in k podpori mladine pri oblikovanju njihove lastne kulturne in moralne identitete.

Cerkvena skupnost je odgovorna za integracijo in krepitev (z dajanjem močnega zgleda) „prve izpovedi“ vere, ki jo učenec izreče zaradi verskega pouka v šoli, ki pa ni in ne sme biti nadomestek za katehezo.

Učitelje (in pedagoške inšpektorje) plača država, imenuje pa jih na podlagi predloga Cerkve (za šole prve stopnje jih imenujejo župniki). V šolah prve stopnje so vsi učitelji zaposleni za določen čas in plačani za ure, ki jih učijo, medtem ko imajo na šolah druge stopnje položaj vladnega uradnika in posledično tudi kariero.

V šolah prve stopnje sta (nad določenim številom ur) potrebna univerzitetna diploma in certifikat o primernosti za versko vzgojo. Pričakuje se uvodno in stalno izobraževanje na škofijskem nivoju.

Na šolah druge stopnje je najnižja zahtevana izobrazba diploma iz teologije. Pričakuje se stalno izobraževanje s tečaji, ki jih izvajajo pedagoški svetovalci in inšpektorji (ki jih na predlog Cerkve imenuje država).

Ure verskega pouka obiskuje skoraj 50 % učencev; število opravičenih precej naraste na višji stopnji, še zlasti na visokih šolah (kjer so težave, kar se tiče verskega pouka).

Trenutno se na pravnem nivoju ne razpravlja o cerkvenem položaju Alzacije in Mozele, čeprav je zdaj odprta debata glede tega, ali naj se v to ureditev vključi tudi muslimane.

Vsaka verska skupnost, odgovorna za šolo, je odgovorna tudi za izobrazbo učiteljev.

V tej državi „ima katoliška šola ekumensko poslanstvo znotraj večinoma pravoslavnega okolja.“

Katoliški verski pouk učijo katoliški učitelji, ki za zaposlitev ne potrebujejo specifične izobrazbe, saj finske univerze ne ponujajo možnosti (šele od leta 2006 ima helsinška univerza študij, imenovan Splošna teologija, izobrazba učiteljev katoliških predmetov).

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Preglednica o stanju verskega pouka po evropskih državah Šolski Država Verska sestava Katoliške šole2 Zakonska ureditev verskega pouka sistem1 Hrvaška

Irska

Islandija

Prebivalstvo: 4,4 milijone 87,97 % katoličanov 4,42 % pravoslavnih 1,8 % muslimanov 0,33 % protestantov 0,01 % judov 0,11 % drugih veroizpovedi 5,21 % nobene veroizpovedi

1–5: vrtec 6–14: osnovna šola 15–18 (19): srednja šola

Prebivalstvo: 4,2 milijona 88,4 % rimokatoličanov 3 % vernikov Irske cerkve 1,6 % drugih kristjanov 1,5 % drugih veroizpovedi 3,5 % nobene veroizpovedi

1–8: osnovna šola 9–14: srednje šole

Prebivalstvo: 300.000 prebivalcev 95 % luterancev (‚državna Cerkev‘) 2 % katoličanov

1–10: osnovna šola 11–15: srednja šola

Katoliških šol je skoraj 3 % vseh (vsaj na stopnji visokih šol).

Verski pouk poteka na šolah glede na veroizpovedni model, ki je splošno sprejet. Temelji na ustavi in ga ureja dogovor med Svetim sedežem in Hrvaško republiko iz leta 1996. Podpisani so bili tudi drugi dogovori z drugimi verskimi skupnostmi in cerkvami.

Učenci izbirajo med verskim poukom različnih veroizpovedi in med tem, da ne obiskujejo ur verskega pouka. Verski pouk je enako pomemben kot ostali šolski predmeti, ocene so številčne, zajemajo tudi oceno opravljenega dela.

2 uri tedensko (osnovna šola).

2 uri tedensko (srednja šola).

Alternative: V osnovni šoli ni alternativnega predmeta, v srednji šoli pa je alternativni predmet etika.

Večina šol na Irskem je zasebnih in verskega izvora; večina od teh je katoliških šol, 84,5 %. Šole lahko ponujajo konfesionalni verski pouk v skladu z državnimi predpisi.

Verski pouk ponujajo vse šole z izjemo majhnega števila osnovnih šol, ki jih je ustanovilo gibanje Šolajmo skupaj (Educate Together) in ponujajo pouk splošne etike.

Starši lahko zahtevajo oprostitev verskega pouka za svoje otroke, vendar jih to stori zelo malo.

Obstaja samo nekaj zasebnih šol, katoliške ni nobene.

Verski pouk je obvezen v vseh šolah.

2 uri tedensko (osnovne šole).

1 ura tedensko kasneje (v bistvu so deležni rednega pouka samo otroci med 5. in 12. letom).

3 ure tedensko v osnovnih šolah.

2 uri tedensko v srednjih šolah.

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Programi in cilji

Kateheza in pastoralna skrb

Jacek Tendej: Poučevanje religije na Poljskem Učitelji Dodatne opombe in informacije

Programe zasnuje hrvaška škofovska konferenca, oceni pa jih ministrstvo za znanost, šolstvo in šport, ki jih tudi ratificira in prizna za obvezne.

Cilji: osnovati teološko-ekleziološko in antropološko-pedagoško, sistematično in harmonično povezavo med božjim razodetjem ter cerkveno tradicijo z življenjsko izkušnjo učencev, da lahko dosežejo sistematično in, ekumensko ter za dialog odprto znanje o katoliški veri na informativno-kognitivni, čustveni in operativni ravni; da bi vzgojili osebnost, zrelo v veri in vsestransko vzgojeno.

Škofje takole opišejo verski pouk: „Obstajata dve vrsti sistematične verske vzgoje in izobraževanja, ki se (v njunem neločljivem in dopolnjujočem odnosu) izražata na dveh različnih krajih …

Med njima so skupne točke, a tudi pomembne razlike … medtem ko je cilj verskega pouka seznaniti se z vero na sistematičen in razumljiv način v vseh njenih vidikih, pa je glavni cilj verskega pouka po župnijah uvajanje (kar se da razumljivo in globoko) znotraj osebne izkušnje vere, kar se da naučiti, obhajati in izkusiti bolj učinkovito znotraj skupnosti vernih.“

Učitelje zaposli in plačuje država in imajo enak pravni položaj kot ostali učitelji; lahko postanejo tudi mentorji in svetovalci.

Po osnovni izobrazbi morajo tisti, ki si prizadevajo biti učitelji verskega pouka, najprej opraviti strokovni izpit (za učitelje verske vzgoje ga organizira šolska in izobraževalna agencija škofovske konference, ki upošteva pravila, ki veljajo tudi za ostale učitelje) in pridobiti missio canonica pristojnega škofa.

Stalno izobraževanje učiteljev verskega pouka (obvezno po zakonu) je odgovornost Cerkve. Hrvaška škofovska konferenca nadzoruje delo učiteljev verskega pouka s škofijskimi svetovalci.

Državnega kurikuluma verskega pouka v katoliških šolah na osnovni stopnji ni (to možnost še preučujejo), za srednjo šolo pa veliko šol upošteva šolski program, ki se ga zahteva za državno spričevalo verskega pouka (spričevalo po prvi stopnji in končno spričevalo visoke šole), ki ga oblikuje nacionalni svet za kurikulum in ocenjevanje (za več veroizpovedi). Irska škofovska konferenca je objavila vrsto smernic za versko izobrazbo in razvoj katoliških učencev, da bi pomagala šolam, ki že načrtujejo svoje lastne programe (ti se razlikujejo med seboj).

Na državni šoli so cilji verskega pouka zamišljeni bolj v izobraževalnem smislu (bolj kot v verskem), omenjeno je iskanje življenjskega smisla, bogastvo verskih izročil in kulturna vloga krščanske vere.

Tako osnovne kot srednje šole imajo kaplane (v glavnem domači župnik ali celo laik), ki delujejo na pastoralnem področju in sodelujejo pri organizaciji verskega pouka.

Učitelje verskega pouka plačuje Odstotek nekatoliških učencev, država in ne cerkve, zaposli jih ki obiskujejo katoliške šole, je vodstvo šol. V osnovnih šolah so v porastu. učitelji verskega pouka običajno razredni učitelji. Osnovno zahtevano izobrazbo sestavlja študij na teološki fakulteti (katoliški), učitelj pa mora imeti diplomo iz verske vzgoje. Na poosnovnošolski stopnji mora imeti učitelj verskega pouka opravljeno specializacijo, ki jo pridobi na inštitutu za višje šolstvo ali na papeški fakulteti.

Glavne teme, ki se obravnavajo pri verskem pouku, se tičejo svetopisemske zgodovine in uvajanja v socialno življenje. V srednjih šolah pa se obravnavajo tudi etična vprašanja.

Luteranska in Katoliška cerkev organizirata poseben pouk za otroke in mladostnike, za katoličane je organizirana tudi priprava na zakramente.

Nacionalni katehetski urad je marca 2006 dal v obravnavo koncept s koristnimi priporočili o verskem pouku, namenjen vsem, ki delujejo v šolah. Pričakuje se skorajšnja izdaja tega dokumenta.

Hrvaška škofovska konferenca je ustanovila nacionalni katehetski urad, da bi skrbel za verski pouk in župnijsko katehezo in ju promoviral.

Odnos z drugimi veroizpovedmi in religijami je dober; tudi one sledijo modelu verskega pouka, ki ga je udejanjila katoliška Cerkev.

V javnih debatah je še vedno mogoče opaziti protikatoliške izpade, ki pa so ostanki prejšnjega komunističnega režima.

Učitelje imenujejo ravnatelji šol individualno.

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Preglednica o stanju verskega pouka po evropskih državah Šolski Država Verska sestava Katoliške šole2 Zakonska ureditev verskega pouka sistem1 Latvija

Litva

Prebivalstvo: 2,2 milijona 21,9 % katoličanov 23,6 % luterancev 15,3 % pravoslavnih 0,3 % starokristjanov 0,3 % baptistov 0,2 % adventistov 7. dne 0,2 % binkoštnikov

1–3: vrtec 4–9: osnovna šola 10–12: srednja šola

Prebivalstvo 3,3 milijone 75 % katoličanov 4 % pravoslavnih 0,8 % nereformiranih pravoslavnih 0,6 % luterancev 0,1 % Evangeličanske reformirane cerkve

1–4: osnovna šola 5–10: nižja srednja šola 11–12 višja srednja šola

0,49 % vseh šol je katoliških.

V teh je možno obiskovati verski pouk individualno ali skupinsko. Verski pouk je pravica.

Katoliških šol je 1 %. V njih se verski pouk poučuje dve uri tedensko in v nekaterih se ocenjuje z ocenami.

Zakonodaja predpisuje obvezen pouk etike in/ali krščanske vzgoje. V osnovnih šolah je to izbiren predmet, v srednjih šolah pa je to konfesionalni verski pouk za nekaj krščanskih veroizpovedi in izbirni pouk zgodovine verstev. Ocenjevanje je samo opisno in ne vpliva na splošni uspeh učenca.

1 ura tedensko.

Moralna vzgoja (verstvo in etika) je obvezen predmet v vseh tipih šol. Verski pouk je konfesionalen; vsako leto ga izberejo starši, po 14. letu pa učenci sami. Verski pouk ureja posebna zakonodaja, sklenjen pa je tudi konkordat s Svetim sedežem. Pravico do poučevanja religije v šolah ima 9 tradicionalnih veroizpovedi.

To ni predmet, ki bi se ga ocenjevalo z ocenami, a učenci morajo pridobiti kreditne točke. Izpitov ni.

P v k (i sk p m z sp k o d v

Z o k te b in sk Iz d sk

45 minut na teden.

Do 2 uri tedensko v katoliških šolah in v nekaterih se ocenjuje.

Alternativa: Sekularna etika

Madžarska

Prebivalstvo: 10,1 milijon 54 % katoličanov 19,47 % protestantov 0,14 % pravoslavnih 0,24 % drugih kristjanov 0,13 % judov

1–3: vrtec 4–7: osnovna šola (ali) 4–9 (ali) 4–11 8–15: srednje šole (ali) 9–15 (ali) 12–15: poklicne šole

Verski pouk je na šolah obvezen znotraj šolskega urnika. Številčne ocene in ocenjevanje je enako kot pri vseh ostalih predmetih.

Verski pouk se lahko pri vseh starostih in v vseh državnih šolah izbere kot izbiren predmet izven šolskega urnika. Organiziran je po dogovorih med župniki in šolskim vodstvom. Številčne ocene in ocenjevanje ni predvideno (v državnih šolah).

2 uri tedensko (pogosto, vendar se izvaja samo ena).

Alternative: Ne izvaja se podobnega/alternativnega pouka.

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Programi in cilji

Kateheza in pastoralna skrb

Programe krščanske vzgoje (obvezne) potrdi država, medtem ko konfesionalni verski pouk (izbirni) pripravi vsaka krščanska veroizpoved. Cilji verskega pouka: skrbeti za duhovni in moralni razvoj učencev kot tudi za njihovo življenjsko držo v spreminjajočem se svetu, raziskovanje možnosti vzpostavitve osebnega odnosa z Bogom in držo do družbe, ki izraža njihovo življenjsko izbiro.

Jacek Tendej: Poučevanje religije na Poljskem Učitelji Dodatne opombe in informacije Učitelje imenujejo voditelji različnih veroizpovedi, nato pa jih potrdi ministrstvo za šolstvo in znanost. Učitelje plačuje država.

Minimalna zahtevana izobrazba je izobrazba z višjo diplomo.

Obisk katoliškega verskega pouka je precej nizek.

Za programe verskega pouka je odgovorna litovska škofovska konferenca, cilj pa je učenje temeljev katoliške vere in analiza bivanjskih, moralnih, socialnih in kulturnih problemov z verskega stališča.

Izdelujejo se novi učbeniki, didaktični material in evalvacijski standardi.

Sodelovanje med šolami in župnijami je tesno; cilj verskega pouka vključuje tudi evangelizacijo in spodbudo za vsakega učenca, da bi preko Kristusa vzpostavil oseben stik z Bogom, medtem ko je kateheza usmerjena posebej k pripravi na zakramente, razlagi katekizma, bibličnim skupinam itd. Župnije lahko prosijo učitelje verskega pouka za sodelovanje pri tej pripravi na zakramente: ker so za to usposobljeni, lahko večina izvaja obrede tudi v župniji.

Država mora zagotavljati verski pouk, plačuje učitelje (ki imajo enake pravice kot drugi učitelji) in financira tako njihovo izobraževanje kot tudi izdajanje programov in učbenikov. Cerkev izbere učitelje in poskrbi za njihovo izobraževanje.

Odgovornost za zaposlitev pripada škofijskim katehetskim centrom učitelji morajo od lokalnega škofa prejeti missio canonica, kar je del pogojev za njihovo zaposlitev.

Na laičnih univerzah so oddelki za versko izobrazbo (pod nadzorom Cerkve), ki izdajajo diplomo iz verskih znanosti (4-letni študij), možno pa je opravljati magistrski študij (2 leti).

Država je pod vplivom več kot 50-letne sovjetske oblasti. in posledice. Postmoderna sekularizacija je (v zadnjem času) še povečala posledice komunistične vladavine.

Kljub temu se kaže spodbudno povpraševanje po verskem pouku: 53,2 % učencev obiskuje katoliški verski pouk. Zadnje raziskave kažejo, da družine veliko pričakujejo od verskega pouka, da jim je pomemben za kulturni kot nravni razvoj otrok. Po raziskavi tudi večina učiteljev pričakuje,da bo imel verski pouk pozitiven učinek na moralo mladine.

Programe katoliškega verskega pouka je potrdila madžarska škofovska konferenca leta 1996.

Cilj verskega pouka na šolah je zagotoviti, da učenci lahko dosežejo predevangelizacijsko raven in se jih lahko vpelje v krščansko življenje in župnijsko skupnost.

Teme se ukvarjajo s širokim spektrom temeljnih pojmov krščanstva, vključno z Jezusovo osebnostjo, Cerkvijo, zgodovino odrešenja moralno vzgojo, dogmatizmom in obredi.

Šole so prostor misijona in v njih verski pouk predstavlja neko vrsto predevangelizacije ali prve evangelizacije. Župnija je najustreznejši prostor za katehezo in tudi za občestveno življenje: mora biti zmožna toplo pozdraviti in ovrednotiti to, kar se je prebudilo pri verskem pouku v šolah, tako da Sveti Duh (po svoji milosti) lahko vodi ljudi do Jezusa Kristusa, v osebni in zaupen odnos z Bogom, tako da v svojem življenju lahko sledijo zgledu, ki ga je dal Jezus.

Učitelje (v poročilu včasih imenovani kateheti) vsako leto določi škof (missio canonica) na podlagi mnenja, ki ga priskrbi župnik. V državnih šolah zanje ni nikakršnega pravnega okvira in njihove plače plačuje država preko škofije.

Velika večina učiteljev verskega pouka v Budimpešti je izobražena kot kateheti in ima univerzitetno diplomo ali diplomo višje izobrazbe. V drugih škofijah imajo ponavadi certifikat škofijske šole za katehete ali višjega inštituta, zelo majhen del (5 %) pa nima formalne izobrazbe. Veliko jih uči tudi druge predmete.

Razlogi za vključitev verskega pouka v šole so povezani z zakoni o svobodi veroizpovedi in svobodi vesti.

V letu 2006 je bil podpisan dogovor med katoličani, reformisti in luteranci, v katerem vsaka veroizpoved drugim zagotavlja pravico do verskega pouka (za učence, ki ga zahtevajo) v njihovi lastni veri (tudi za zelo majhne skupine).

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Preglednica o stanju verskega pouka po evropskih državah Šolski Država Verska sestava Katoliške šole2 Zakonska ureditev verskega pouka sistem1 Nemčija Šolski sistem je v pristojnosti različnih dežel, zato bomo samo na kratko, ne izčrpno, nakazali najbolj splošne razmere (s številom možnosti, ki so na voljo).]

Prebivalstvo: 82,4 milijone 31,4 % katoličanov 31% protestantov (EKD: Evangeličanska Cerkev v Nemčiji) 1,4 % pravoslavnih 0,4 % prostih evangeličanskih Cerkva 4 % muslimanov 0,1 % judov 31 % nobene veroizpovedi

1–4: osnovna šola 5–9: (ali 10 ali 13) srednja šola (3 usmeritve, vključno z gimnazijami) 11–12 / 13: poklicne šole (za tiste, ki ne obiskujejo gimnazij)

KŠ obiskuje 3 % učencev. Te šole poleg katoliškega verskega pouka ponujajo eno uro evangeličanskega pouka.

Konfesionalni verski pouk je predmet znotraj predmetnika vseh dežel (razen Berlina, Brandenburga in Bremna); temelji na ustavi (7. člen) in konkordatih (imperialnem iz leta 1933 in regionalnem) s Svetim sedežem in v nekaterih deželah s pristojno škofijo.

Je obvezen in ocenjevanje je vključeno v končno oceno; predmet je lahko vključen tudi v zaključne izpite.

2 ali 3 ure tedensko.

Alternative: pouk etike in filozofije za tiste, ki ne izberejo nobenega konfesionalnega pouka (vse dežele ponujajo katoliški in protestantski verski pouk, večina tudi pravoslavni in judovski verski pouk, nekaj tudi islamskega).

Nizozemska

Prebivalstvo: 16 milijonov 48 % agnostikov 27 % katoličanov 15 % protestantov 5 % muslimanov

1–8: osnovna šola 9–13: srednja šola

Približno tretjina nizozemskih šol je katoliških in država jih financira v celoti.

V državnih šolah verski pouk ni del običajnega predmetnika in ga država samo deloma financira (na lokalni ravni).

Norveška

Prebivalstvo: 4,6 milijonov 85,7 % luterancev (nacionalna Cerkev) 1,6 % muslimanov 1,5 % humanistov 1 % katoličanov 1 % binkoštnikov

1–7: osnovna šola 8–10: nižja srednja šola 11–13: višja srednja šola

Obstajajo 4 katoliške šole (0,17 % vseh učencev) z enakimi programi, kot jih imajo državne; dodajo pa jim lahko bolj specifične predmete.

Verski pouk je opisan kot „Krščanski nauk, verska in etična vzgoja“, skrajšano v : Krščanska in verska vzgoja (KRL). Pristop naj bi bil „akademski“ in nevtralen, ampak se v bistvu nagiba k prevladi rastoče sekularizacije.

Izvaja se formalno ocenjevanje s posebnim izpitom na koncu obveznega šolanja (po 10. letu starosti).

1 ali 2 uri tedensko.

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C a in o in v M c o se k se in z

P v p p sk o fi T k s

n h m

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Programi in cilji Cerkev oblikuje cilje in vsebine ali programe, potrdi kurikulum in učbenike; država prevzema odgovornost za izvajanje pouka in skladnost ciljev in pedagoških vsebin z ustavnimi načeli.

Med šolskimi izobraževalnimi cilji in cerkvenim poslanstvom oznanjanja evangelija je sinteza: seznaniti z osnovnimi pojmi katoliške vere ali ostalih ver, seznaniti učence z izkušnjo vere in pri mladini vzgojiti zmožnost za dialog in presojo.

Program KRL zasnuje vlada; vseboval naj bi 55 % tem, povezanih s krščansko tradicijo, približno 25 %, povezanih z verskimi tradicijami, drugačnimi od krščanstva, in približno 20 % filozofskih in etičnih vprašanj.

Teme, povezane s krščansko kulturo, se pogosto obravnavajo s sekulariziranim pristopom.

Kateheza in pastoralna skrb

Jacek Tendej: Poučevanje religije na Poljskem Učitelji Dodatne opombe in informacije

Kateheza predpostavlja držo pripravljenosti za vero, na sprejem v krščansko vero gleda kot na vključitev v skrivnostno Kristusovo telo in pripravo na zakramente.

Odvija se znotraj (župnijske) skupnosti. Vsekakor je z upadanjem verske vzgoje znotraj družin verski pouk za mnoge priložnost za prvo srečanje z vero.

Poleg verskega pouka veliko šol ponuja tudi dejavnosti izven urnika, vključno s prostovoljno pastoralno oskrbo z mistagogično-obredno in diakonsko usmeritvijo: posebne maše, duhovne vaje, programi ravnanja v konfliktih, menze, solidarnostne akcije, programi za pomoč učencem itd.

Nemški škofje odločno poudarjajo pomembnost verskega pouka in vodijo močno kampanjo za povečanje občutljivosti tudi kar se tiče razpoložljivosti za poučevanje religije (število razpoložljivih učiteljev upada).

Večina učiteljev je državnih uradnikov; ponavadi učijo tudi drug predmet in imajo enake pravice in dolžnosti kot ostali učitelji s polno zaposlitvijo.

Izobraževanje potega na fakultetah in inštitutih katoliške teologije, ki pripadajo državnim univerzam, ali z dvoletnimi tečaji za usposabljanje učiteljev. Pogoji glede izobrazbe od učitelja zahtevajo, da opravi dva državna izpita.

Teološka izobrazba se kombinira s Cerkveno podporo; pogosto predstavlja tutorski program, usmerjen na poglobljen študij Cerkvenega življenja.

Odgovoren škof priskrbi missio canonica, učitelji pa so pri poučevanju dožni spoštovati doktrino Cerkve kot tudi njena načela v vsakdanjem življenju (od učiteljev se pričakuje tudi, da v šoli dajejo zgled).

Usposabljanje je v Cerkveni odgovornosti skupaj s tečaji, publikacijami, inštituti za versko izobrazbo in portalom za dokumentacijo (www.rpp-katholisch.de).

Ekumensko sodelovanje med katoliško in evangeličansko Cerkvijo je potrjeno z dogovorom med nemško škofovsko konferenco in nemško evangeličansko Cerkvijo iz leta 1998; dogovor spodbuja sodelovanje med učitelji, določeno število skupnih ur pouka, skupne šolske obrede. Šole te priložnosti izkoriščajo na različne načine.

V splošnem dejstva, da so verski predmeti del šolskih ciljev, nihče ne postavlja pod vprašaj.

Kar je namesto tega sporno, je ločevanje med katoliškim in evangeličanskim verskim poukom: veliko ljudi bi podprlo izvajanje skupnih ur pouka.

Odstotek tistih, ki prenehajo obiskovati katoliški verski pouk je zelo nizek (5 %).

Obstaja pomembna razlika med katehezo (kot vpeljevanjem v katoliško vero) in verskim poukom v katoliških šolah, ki je splošen uvod v verstva in katoliški pogled na svet.

Učitelji se običajno usposobijo v katoliških središčih za višjo izobrazbo in morajo imeti „missio canonica“, da smejo učiti.

Standardi, potrebni za učenje religije v državnih šolah, do pred kratkim niso bili jasni.

Zdaj se je začelo pripravljati takšne standarde. Posledice tega bi lahko bilo državno financiranje konfesionalnega verskega pouka v državnih šolah.

Predmet, ki se ga uči v državnih šolah (KRL), ima sicer krščanski navdih, vendar ni misijonarski in je pod vplivom trenutno prevladujoče sekularizirane kulture. Katoliška skupnost zelo upa, da bo v katoliških šolah več prostora za avtentičen verski pouk.

Učitelji KRL so državni učitelji.

Učitelji katoliških šol delujejo pod odgovornostjo škofij in so zaupani običajnemu upravljanju župnika in ravnatelja.

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Preglednica o stanju verskega pouka po evropskih državah Šolski Država Verska sestava Katoliške šole2 Zakonska ureditev verskega pouka sistem1 Poljska

Portugalska

Prebivalstvo: 38 milijonov 89,7 % katoličanov 1,3 % pravoslavnih 0,2 % protestantov

1–6: osnovna šola (v dveh triadah) 7–9: nižja srednja šola Višja srednja šola: –10–12: licej –10.–13.: poklicna z maturo –10–11: poklicna brez mature

11,28 % vseh šol je katoliških.

Prebivalstvo: 10 milijonov 90 % katoličanov (med njimi 30 % dejavnih) 5 % agnostikov 2 % protestantov 0,35 % muslimanov

1.–9. letnik: osnovno šolstvo, organizirano v treh ciklih: 1–4 / 5–6 / 7–9 10.–12. letnik: izbirne srednješolske smeri (tri leta), prav tako kot izbira različnih izobraževalnih možnosti in tečajev.

10 % zasebnih šol (ni navedeno, če so večinoma katoliške), s plačilom šolnine ali pa so organizirane s sodelovanjem.

Veliko protestantov ali hindujcev pošilja svoje otroke v katoliške šole.

majhna judovska in hindujska skupnost

Verski pouk je v njih obvezen z najmanj dvema urama pouka na teden.

Verski pouk je v teh šolah obvezen.

Verski pouk je izbiren in konfesionalen. Ščiti ga več različnih zakonov, vključno z ustavo, šolskimi predpisi, dogovori med vlado in poljsko škofovsko konferenco. Poteka 2 uri tedensko (kar pa škof lahko skrči na 1 uro).

Verski pouk se ocenjuje kot ostale predmete, trenutno pa ocena ne šteje v povprečno oceno ali ne odloča o napredovanju v višji letnik; to naj bi se kmalu spremenilo (postal bo del povprečne ocene) in od leta 2010 bo verski pouk vključen med izbirne predmete za zaključne izpite (na koncu visoke šole).

Alternativa: Etika. Druge krščanske veroizpovedi (pravoslavni, protestanti, starokatoličani, mareaviti, metodisti, baptisti, adventisti) tudi imajo svoj verski pouk v državnih šolah.

C p p p iz

Konkordat s Svetim sedežem z zakonsko ureditvijo, razširjeno tudi na ostale religije.

Predmet, ki se poučuje v šolah, se imenuje religija in morala, poučujejo pa ga laični učitelji, ki jih potrdijo cerkvene oblasti. Štiri leta (1–4) je verski pouk izbiren (ni vključen v šolski urnik) in ga poučuje učitelj ali lokalni duhovnik.

Od 5. do 6., od 7. do 9. in od 10. do 12. letnika je izbiren, ampak vključen v šolski urnik.

45 minut tedensko v osnovnih šolah, 90 minut tedensko v srednjih šolah.

Verski pouk se ocenjuje z izpiti, teste se ocenjuje, tudi številčno (prav tako kot pri drugih predmetih).

Alternativa: Verski pouk za druge religije (glej “opombe”).

Z šk n v n G – – n – sk v so c m

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Programi in cilji Cilj: nuditi versko znanje, verski pouk, evangelizacija in pomoč poljskim šolam in družinam s prenovo vrednostne dimenzije v izobraževalnih okvirih.

Evangelizacija in kulturni vpliv sta potrjena kot del verskega pouka.

Za smernice poskrbi portugalska škofovska konferenca (nacionalni sekretariat za krščansko vzgojo) in so vključene v splošno šolsko zakonodajo.

Glavni cilji: – utrditev samostojnosti; – razumevanje krščanskih vrednot in kulture, ki izvira iz njih; –zmožnost soočanja z življenjskimi izzivi s kritično vestjo in vključevanja v demokratično sobivanje. Odprti so za „nove cilje“, in razvijajo nove programe, metode in gradiva.

Kateheza in pastoralna skrb

Jacek Tendej: Poučevanje religije na Poljskem Učitelji Dodatne opombe in informacije

Obstaja povezava med ločevanjem in dopolnjevanjem: verski pouk poteka v okviru šole; kateheza poteka v okviru Cerkve.

Cilj te je nadgradnja verskega pouka in uvajanje v krščanstvo. Cerkev vodi šolske pastoralne dejavnosti, organizira romanja pa tudi katoliška in ekumenska združenja učencev in dijakov. (*) Učitelji verskega pouka pripravijo učence na nedeljsko in praznično bogoslužje, s svojimi učenci morajo obiskovati mašo v šolski župnijski cerkvi in paziti nanje med duhovnimi vajami, ki jih pripravi župnijska skupnost (advent in post).

Država jamči za verski pouk, podpiše pogodbo o zaposlovanju z učitelji verskega pouka in jim da plače. Pogodbe so podobne pogodbam ostalih učiteljev; s seboj prinesejo razvrstitev po razredih.

Razvrščeni so v tri ravni: pogodbeni učitelj, imenovani učitelj, usposobljeni učitelj. Učitelji verskega pouka so člani šolskih svetov z enakimi pravicami in dolžnostmi kot drugi.

Ravnatelj jih imenuje na podlagi missio canonica, ki ga izda (in morebiti umakne) škofijsko cerkveno vodstvo, odgovorno za izobraževanje; ima tudi lastne inšpektorje. Učitelji verskega pouka imajo „pastoralne obveze“. (*) Večina učiteljev verskega pouka ima magisterij iz teologije; nekaj jih ima diplomo ali drugo potrdilo o izobrazbi.

Šolski predpisi vsebujejo povezave z verskimi dejavnostmi.

Verski pouk obiskuje 95,19 % učencev.

Nekaj teoloških fakultet je vključenih v državne univerze.

Obstajajo škofijski inšpektorji (nekaj jih je tudi s pastoralnih področij), ki jih vodi katehetski oddelek (tudi odgovoren za verski pouk); tudi „didaktične“ inšpektorje verskega pouka (občinske ali okrožne) izbere škof ordinarij.

Cilj verskega pouka je seznanjanje s kulturno razsežnostjo religije, ne versko doživetje. Prizadevajo se, da bi izboljšali tako razlikovanje kot povezave med dvema dopolnjujočima se dimenzijama verske pripadnosti.

Priprava na prejem zakramentov namreč poteka v župnijah, ki (obratno) ne sodelujejo pri organizaciji programov verskega pouka; oba sektorja (šole in župnije) imata svojo lastno hierarhično ureditev in povezave so omejene.

Učitelji verskega pouka imajo enak pravni položaj kot njihovi kolegi; če poučujejo v državnih šolah, jih plačuje država. Škofovska konferenca je odgovorna za izobrazbo (samo na katoliških univerzah) in zaposlitev učiteljev verskega pouka.

Odobritev za poučevanje, evalvacija in spremljanje so v pristojnosti škofov.

Potrebna je diploma prve stopnje iz religiologije ali teologije. V primeru drugačne diplome morajo učitelji narediti dopolnilni tečaj.

Obstaja pa tudi izobraževalni tečaj, ki vključuje delovno prakso.

Zaradi manj ugodnih terminov v urniku je obisk verskega pouka pogosto slab.

Druge religije imajo lahko verski pouk, ki ga poučuje učitelj, ki ga odobrijo njihove ustanove, pod pogojem, da šolo obiskuje najmanj 10 učencev te veroizpovedi. To možnost so izkoristili samo evangeličani (v dobrem sodelovanju z učitelji katoliškega verskega pouka in s katehetskim pristopom).

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Preglednica o stanju verskega pouka po evropskih državah Šolski Država Verska sestava Katoliške šole2 Zakonska ureditev verskega pouka sistem1 Romunija

Slovaška

Slovenija

Prebivalstvo: 21,7 milijonov 86,58 % pravoslavnih 4,72 % katoličanov 3,22 % protestantov 1,49 % binkoštnikov 0,88 % grkokatoličanov 0,31 % muslimanov

1–4: vrtec 5–8: osnovna šola 9–10: nižja srednja šola 11–12 (13): višja srednja šola

Katoliške šole v Romuniji imajo okrog 7000 učencev (odstotek vseh ni naveden). Programi verskega pouka so enaki kot za državne šole, le da so jim dodane dodatne teme (katekizem, Sveto pismo, duhovnost itd.).

Verski pouk je bil v šole ponovno uveden leta 1990 in je zagotovljen na vseh stopnjah šolanja v vseh šolah (državnih in zasebnih) za razrede z najmanj 10 učenci (v osnovni šoli, 15 na visoki) za vsako veroizpoved.

Ocenjevanje je enako kot pri ostalih predmetih.

Prebivalstvo: 5,3 milijone 72 % katoličanov 8 % protestantov 20 % agnostikov

1–4: osnovna predšolska izobrazba 5–8: osnovna šola 9–13: srednje šole in gimnazije

Na Slovaškem je 172 KŠ, ki zajemajo 8,1 % vseh učencev.

Verski pouk je bil v izobraževalni sistem vpeljan po padcu komunizma (prej se je pouk izvajal izven šol), učenci pa lahko izbirajo med verskim poukom in etiko.

V splošnem ni ocenjevanja.

1 ura tedensko.

1–5: vrtec 6–14: osnovna šola (v treh triletjih) 15–19: gimnazije in srednje strokovne šole ali 15–(17)18: poklicne šole

4 gimnazije (2,5 % srednješolcev); 1 osnovna šola (0,29 % osnovnošolcev).

Prebivalstvo: 2 milijona 58 % katoličanov 2 % pravoslavnih 2 % muslimanov 1 % evangeličanov 10 % ateistov 16 % neopredeljenih

2 uri tedensko, z ocenjevanjem

1 ura tedensko.

Alternative: učenci (ali njihovi starši) lahko izberejo verski pouk in veroizpoved, ali pa izberejo, da tega pouka ne bodo obiskovali, in si izberejo kaj drugega (na predlog vodstva posameznih šol).

Alternativa: Etika (obvezna za vse, ki ne izberejo verskega pouka). Druge veroizpovedi in verske skupnosti lahko organizirajo lasten verski pouk (če je zanj dovolj učencev).

Konfesionalni verski pouk v javnih šolah je zakonsko prepovedan, dopušča pa se ga v zasebnih šolah. Trenutno se ga izvaja na štirih katoliških gimnazijah in eni katoliški osnovni šoli. V prvih dveh triletjih osnovne šole se imenuje „spoznavanje vere“, v zadnjem triletju osnovne šole in v gimnaziji pa „vera in kultura“. V osnovni šoli je eno uro tedensko, v srednji šoli pa eno ali dve uri tedensko.

Predmet je enakovreden ostalim šolskim predmetom, se ocenjuje in vpisuje v spričevalo.

V javnih šolah obstaja v zadnjem triletju možnost izbire nekonfesionalnega predmeta „verstva in etika“, vendar ta predmet izbere zelo malo učencev.

Predmet je eno uro tedensko.

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Programi in cilji

Kateheza in pastoralna skrb

Jacek Tendej: Poučevanje religije na Poljskem Učitelji Dodatne opombe in informacije

Šolske programe oblikuje država, medtem ko verski pouk in njegove programe vključi in potrdi skupna delovna skupina ministrstva in priznanih verstev z nekaj skupnimi „splošnimi pristojnostmi“ in posebnimi pristojnostmi, povezanimi s posebnimi vsebinami različnih verstev.

Splošni cilj verskega pouka je oblikovanje osebnosti v skladu s krščanskimi vrednotami, z integracijo verskega znanja v oblikovanje moralne drže, ki jo motivira krščanstvo, in skozi uporabo naučenega o veri v vsakdanjem osebnem življenju in življenju skupnosti.

Posebni cilji verskega poka so se znižali v povezavi s „ključnimi kompetencami“, ki jih je narekovala Evropska komisija.

Četudi verski pouk zdaj obstaja že 16 let, je še vedno novost v romunskem šolstvu in odkar je zopet dobil svoje mesto med šolskimi predmeti, ga je izkusilo samo nekaj generacij učencev. Kjer so usposobljeni učitelji učili na način, skladen s cilji pouka, so rezultati dobri. Pogosto pa prihaja do trka z globoko sekularizirano mladinsko kulturo. Mladi občasno niso zelo motivirani za obisk verskega pouka, kar vpliva na rezultat.

Učitelje verskega pouka zaposli in plača država in imajo enak pravni položaj, kot ostali učitelji.

Cilje in programe je določila Slovaška škofovska konferenca v sodelovanju s šolskim ministrstvom.

Glavni cilj verskega pouka je tudi v času stopnjujoče se sekularizacije dati poudarek na krščanske korenine slovaške kulture. Slovaška škofovska konferenca je ustanovila katehetski katoliški pedagoški center (znotraj okvira dogovora med vlado in Svetim sedežem) da bi zasnovali nov študij verskega pouka (in začeli poskusni pouk).

Kateheza bi morala biti dopolnjujoči del verskega pouka, ne da bi se jo mešalo s šolskim VP. Pogosto pa ni tako; veliko duhovnikov in nekaj škofov namreč teži za tem, da bi pouk napravili za obliko cerkvene kateheze.

Učitelji VP dobivajo od države enako plačo kot drugi. Potrebno je pooblastilo škofa (missio canonica).

Odgovornost za nameščanje in usposabljanje učiteljev pripada Cerkvi, ki tudi nadzoruje verski pouk s svojimi inšpektorji v tesnem sodelovanju z državnimi inšpektorji in škofom.

Zahtevana izobrazba: teološka fakulteta z diplomo ali pedagoška fakulteta katoliške univerze prav tako z diplomo za učenje.

Učni načrt in cilje verskega pouka za gimnazije je določila Slovenska škofovska konferenca.

Učni načrt nima nobene potrditve s strani šolskih oblasti.

V osnovni šoli se pouk šele začenja izvajati. Program je osnovala strokovna skupina, ki jo je imenovala Slovenska škofovska konferenca.

Verski pouk ne nadomešča kateheze (verouka), ki še naprej poteka po župnijah.

Ker se verski pouk izvaja le na katoliških šolah, je sestavni del predmeta tudi spremljanje cerkvenega leta in uvajanje v bogoslužno dejavnost na šoli. Predmet je eden od stebrov vzgojne dejavnosti šol, ki temeljijo na katoliškem prepričanju, zato katehetske vsebine niso povsem izključene iz poučevanja. Prav gotovo pa ni glavni namen predmeta uvajanje v versko skupnost, ampak spoznavanje pojava religioznosti v zgodovini in danes in njenega vpliva na osebno in družbeno življenje.

V prvem triletju osnovne šole poučuje verski pouk razredni učitelj, ki naj bi se za to usposobil na dodatnih seminarjih. V ostalih razredih osnovne šole in v gimnaziji je za poučevanje verskega pouka potrebna diploma teološke fakultete.

Učitelje izbira in nastavlja direktor oz. ravnatelj šole.

Trenutno ni glede doseganja ciljev in kvalitete poučevanja pri verskem pouku nikakršne oblike nadzora, ne od škofovske konference ne šolskih oblasti. Prav tako ni osrednjega urada ali druge ustanove, ki bi skrbela za permanentno izobraževanje kadra s tega področja.

.

Zahtevana izobrazba: diploma iz teologije (pridobljena na posebnih fakultetah za duhovnike in versko osebje ali na fakultetah za laike.

Obe uradno priznava romunska država.) Kdor ima opravljen magistrski študij ali doktorat iz druge države, mora prositi, da mu ministrstvo za šolstvo in raziskave njegovo izobrazbo prizna. Potem ko kdo pridobi izobrazbo, potrebuje izpit, ki mu omogoča dostop do poučevanja, izpit, ki ga organizira šolski inšpektorat s komisijo, v kateri so predstavniki različnih verstev. Za opravljanje izpita (in nato postane učitelj, če seveda izpit opravi) je potrebna „missio canonica“.

Katoliški učenci so v manjšini na veliko državnih šolah in pogosto se znajdejo v položaju, ko ne dosegajo potrebnega minimalnega števila učencev.

Zato morajo izbirati med obiskom pravoslavnega pouka (uporabljati besedila, ki jih potrdi pravoslavna Cerkev), alternativnim poukom ali ničemer. V letu 2005 je vlada izdala pojasnila glede verskega pouka za manjšinske vere (z možnostjo združevanja več stopenj), da bi omogočila dostop do verskega pouka, četudi v veliko primerih to ni mogoče in je potrebno najti rešitve po župnijah. Sodelovanje z ostalimi cerkvami in krščanskimi skupnostmi je dobro. Tudi zato, ker ministrstvo vsako leto zbere vse predstavnike uradno priznanih religij.

V državnih šolah verski pouk obiskuje okrog 63,3 % učencev.

Drugim verskim skupnostim je prav tako dovoljeno izvajati lasten verski pouk.

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Preglednica o stanju verskega pouka po evropskih državah Šolski Država Verska sestava Katoliške šole2 Zakonska ureditev verskega pouka sistem1 Srbija Črna gora Makedonija

Prebivalstvo 7,5 milijonov 85 % pravoslavnih 5,5 % katoličanov 3,2 % muslimanov 1,1 % protestantov 0,01 % judov

1–8: osnovna šola 9–11 (12): srednja šola

Zasebne šole so bile dovoljene šele v zadnjem času.

Trenutno obstajata samo 2 katoliški visoki šoli (osnovnih šol ni).

Verski pouk je bil ponovno uveden z zakonom leta 2001 (iz šole ga je izključil komunistični režim leta 1949) in se vpeljuje postopoma (vsako leto en nov letnik). VP je izbirni predmet in po zakonu je na urniku na začetku ali na koncu pouka. Ko si ga učenec izbere, predmet postane obvezen za eno šolsko leto. Sedem tradicionalnih cerkva ima pravico do izvajanja verskega pouka (če imajo razredi najmanj 5 učencev, prijavljenih k temu predmetu).

Ocenjevanje: za razliko od ostalih predmetov se verskega pouka ne ocenjuje številčno, ampak opisno. Negativnih ocen ni.

1 ura tedensko.

Alternative: Državljanska vzgoja, za katero pa še ni programa.

P je sk Š C v P st n

Škotska

Prebivalstvo: 5,1 milijonov 16 % katoličanov 49 % drugih krščanskih veroizpovedi

1–4: vrtec 5–11: osnovna šola 12–17: srednja šola

Katoliške šole predstavljajo 16 % vseh šol in država jih financira v celoti.

V teh šolah je verski pouk konfesionalen.

Vse šole so po zakonu dolžne izvajati nekonfesionalen obvezen verski pouk (moralna in verska vzgoja); verski pouk je konfesionalen samo v KŠ ali pa je na državnih šolah na voljo na podlagi lokalnih dogovorov (npr. če tam ni KŠ). V obeh primerih verski pouk učitelji preverjajo in ocenjujejo kot druge predmete. V KŠ se opozarja, da ni primerno ocenjevati individualnih stopenj verovanja (kar je tudi ekspliciten cilj konfesionalnega verskega pouka). „Zunanje“ preverjanje iz verskih, moralnih in filozofskih ved organizira škotska šolska oblast (od 14. leta naprej).

P o v se o p d p p k in e V h o v je – k – v n – sm k ra

2 uri verskega pouka na teden

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Programi in cilji

Kateheza in pastoralna skrb

Jacek Tendej: Poučevanje religije na Poljskem Učitelji Dodatne opombe in informacije

Programe verskega pouka zasnuje posamezna cerkev ali verska skupnost (za Katoliško cerkev Škofovska konferenca svetega Cirila in Metoda) in jih potrdi vladna komisija (medreligijska).

Poskrbijo za sistematično predstavitev vere z elementi zgodovine in kulture.

V šolah ni „uvajanja v vero“ (to je naloga župnijske kateheze), ampak bolj kulturni in izobraževalni pristop k veri. Priprava na prejem zakramentov poteka v župniji in njihovo obhajanje je „dogodek“ za skupnost.

N.B. – V mislih je treba imeti, da so bile tri generacije (v šoli) vzgojene v ideologiji, ki je nasprotovala veri in Cerkvi. Dve od teh generacij sta danes starši mladine in to je zanje zelo občutljiv predmet. Nekateri so dobri kristjani in od šol pričakujejo precej (celo stvari, ki jih ne morejo dati), nekateri pa so pripravljeni tudi pomagati.

Učitelji verskega pouka so vključeni v šolski proračun in jih plačuje država tako kot vse ostale učitelje.

Lokalni škof jih imenuje za „šolske katehete“ za eno leto (missio canonica), ministrstvo za šolstvo pa imenovanje potrdi.

Za izobraževanje učiteljev verskega pouka je namenjen katehetski teološki inštitut višje izobrazbe iz teologije, kamor se študentje vpišejo po javni objavi ob priporočilu župnika. Na koncu študija se izda „katehetska diploma“, s katero (po pridobitvi priporočilnega pisma župnika) škof lahko kandidata imenuje za delo na šolah.

Na katoliški visoki šoli v Prizrenu (Kosovo) je 84 % učencev muslimanov in obiskujejo pouk svoje vere.

Programe verskega pouka v KŠ objavi katoliška šolska komisija v imenu škofovske konference in se zvesto ravna po generalnem odboru za katehezo, ki ugotavlja potrebo po interdisciplinarnem dialogu. Glavni cilj verskega pouka je „pomagati učencem poznati, ljubiti in častiti Boga kot Očeta, Sina in Svetega Duha in se učiti o Jezusovi ljubezni in evangeliju in ju ljubiti“.

V nekonfesionalnih šolah prihajajo navodila od Škotskega oddelka za izvrševanje izobraževanja; moralna in verska vzgoja je usmerjena k: – poznavanju in razumevanju krščanstva in velikih religij; – k ovrednotenju moralnih vrednot, kot so poštenje, pravičnost, svoboda …; – k raziskovanju vprašanj o smislu življenja z možnostjo kritične presoje in osebnega raziskovanja.

Verski pouk in kateheza sta ločena, se pa tudi dopolnjujeta. Kateheza predpostavlja, da nagovarja katoličana, ki veruje in dejavno živi svojo vero, medtem ko verski pouk tega ne predpostavlja.

Učitelj izvaja evangelizacijo, ki jo priznava generalni odbor za katehezo. Navsezadnje cilji konfesionalnega verskega pouka (v katoliških šolah) vključujejo elemente, povezane z „odgovorom“ Bogu, kar je vzgojni cilj, čeprav ni „predpostavljen.“ V katoliških osnovnih šolah se ponuja tudi podpora za pripravo na zakramente, sicer zanjo poskrbi župnija: v obeh primerih je udeležba staršev zelo pomembna.

Vse učitelje zaposluje in plačuje država (ali lokalne šolske oblasti), ki priskrbi tudi učbenike.

V KŠ so vsi učitelji odvisni od cerkvene potrditve, ki temelji na verskem prepričanju in značaju učitelja VP. Zahtevana izobrazba za poučevanje je v osnovnih šolah diploma 4-letnega študija pedagogike (ali drugega podobnega študija), ki ji sledi strokovno podiplomsko potrdilo iz didaktike. Univerza v Glasgowu ponuja študij katoliške verske vzgoje (osnovne ali višje).

Po zaključku univerze in pred stalno zaposlitvijo je treba imeti eno leto izkušenj.

Vsako leto ima učitelj 35 ur strokovnega usposabljanja, ki ga zahteva pogodba (za učitelje v KŠ se je pripravil ad hoc projekt „Vera in poučevanje.“)

Obstaja tudi predmet „osebni in socialni razvoj“, ki ga je potrebno povezovati z verskim poukom in ki je tradicionalno v ponudbi katoliških šol.

Komisija katoliškega šolstva je izdala smernica za „vero in državljanstvo“ in smernice za „odnose in moralno vzgojo“.

Tehta se možnost, da bi bil verski pouk obvezen.

Med pričakovanji izvajanja verskega pouka po šolah je uradno tudi „moralna prenova družbe“, vendar na vladni ravni še vedno prevladujeta ateizem in brezbrižnost.

Dejavna je „didaktična skupina škotskih cerkva“, da bi zasnovala krščansko ocenjevanje šolanja.

Muslimani so začeli zahtevati možnost, da bi imeli svoje šole s pravili, podobnimi za katoliške šole.

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Preglednica o stanju verskega pouka po evropskih državah Šolski Država Verska sestava Katoliške šole2 Zakonska ureditev verskega pouka sistem1 Španija

Prebivalstvo: 44,1 milijon 79,3 % katoličanov (32,2 % dejavnih) 11,7 % agnostikov 4,9 % agnostikov 2 % muslimanov 0,1 % protestantov

1–5: vrtec 6–11: osnovna šola 12–15: obvezna srednja šola 16–17: višja srednja šola

Poleg državnega šolstva obstaja tudi konzorcij javnih izobraževalnih centrov, ki so v zasebni lasti (večinoma katoliški), kot tudi privatne katoliške šole, ki predstavljajo 25,4 % vseh šol.

Te se, kar se tiče verskega pouka, nič ne razlikujejo od ostalih šol.

Na podlagi ustave je sklenjen cerkveno-državni konkordat iz leta 1979, ki ureja, da je izvajanje verskega pouka obvezno na vseh stopnjah (od predšolskega do visoke šole), učenci (ali njihovi starši ali skrbniki) pa imajo svobodo izbire, ali bodo učence vpisali ali ne.

Verski pouk se v obveznem izobraževanju ocenjuje prav tako kot ostale predmete, medtem ko se v visokih šolah ocene tega predmeta ne štejejo v učenčevo povprečje.

Na predšolski stopnji ni določenega števila ur za verski pouk. V osnovnih in srednjih šolah je verskemu pouku namenjenih 105 ur v šolskem letu (okrog 1,5 ure na teden).

Na visokih šolah pa je verskemu pouku namenjenih 70 ur (približno 1 ura tedensko).

Alternative: Izbira je bila vpeljana leta 1994 na zelo blag način kot „učna aktivnost“. Druge religije lahko izvajajo konfesionalen pouk.

P fo k v C – ra g v – v z ta – d se ž n

N.B. – Celoten španski šolski sistem doživlja prenovo in v zvezi z verskim poukom se pričakuje spremembe v smeri zmanjšanja števila ur za VP.

Švedska

Ukrajina

Prebivalstvo: 9 milijonov 95 % švedske luteranske Cerkve 1,6 % muslimanov 1 % katoličanov

1–9: osnovna šola 10–12: srednja šola

Prebivalstvo: 47 milijonov 37,8 % pravoslavnih (moskovski patriarhat) 28,7 % pravoslavnih (kijevski patriarhat) 18,6 % ukrajinske grkokatoliške cerkve 6 % protestantov 1,6 % katoličanov

1–5: osnovna šola 6–10: obvezna srednja šola 11–13: višja srednja šola

Zasebne šole obiskuje 15 % vseh učencev, 3 od teh šol so katoliške s skupaj 800 učenci. Če želijo šole ponujati konfesionalen verski pouk (izbirno), morajo to storiti izven ur pouka.

Verski pouk, vključen v šolski predmetnik (državnih in zasebnih šol), je postavljen v okvir sociologije, medtem ko je konfesionalni pouk v vseh švedskih šolah prepovedan.

Šole so državne, občinske in zasebne.

0,003 % od teh (vsega skupaj 6) je grkokatoliških.

V zahodnih pokrajinah na vseh izobraževalnih stopnjah je zagotovljen pouk „krščanske etike“; v ostalem delu Ukrajine se (od leta 2006) poučuje učence 5. in 6. razredov. Verski pouk se smatra za predmet kot ostali, vendar se ga ne ocenjuje in nima izpitov. Starši izberejo verski pouk ali drug alternativni predmet.

1 ura tedensko (35 šolskih ur na leto).

3 ure tedensko (vključujejo zgodovino, zemljepis, religijo in sociologijo).

Alternative: Verska etika, etika, bioetika, spolna etika.

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Programi in cilji

Kateheza in pastoralna skrb

Jacek Tendej: Poučevanje religije na Poljskem Učitelji Dodatne opombe in informacije

Programe določi španska škofovska konferenca (v skladu s konkordatom), ki je tudi odgovorna za izbiro učbenikov.

Cilji verskega pouka: – vsakomur pomaga popolnoma razumeti kulturno izročilo, ki je globoko pretkano s krščansko vero; – učence pripravlja na to, da v družbo vstopijo s kritično zavestjo, z zatekanjem k vrednotam, vključno z verskimi; – spodbuja in razjasnjuje radikalna vprašanja učencev, ki se tičejo njih samih, njihovega življenja znotraj skupnosti in njegovega najvišjega smotra.

Dokument, ki so ga izdali španski škofje leta 1979, poudarja štiri specifične vidike: 1) šole potrebujejo verski pouk (kakor ne morejo prezreti verskih vidikov kulture), 2) verski pouk je pravica učencev, družin in staršev, 3) verski pouk je integralen del oblikovanja človeka, 4) verski pouk je cerkvena služba.

Kateheza in verski pouk sta ločena in se dopolnjujeta.

Kateheza je usmerjena k vernikom in jim pomaga dozoreti v njihovi veri.

Verski pouk je namenjen vsem (k vernikom in neverujočim): njegov cilj je vzpostaviti dialog (s krščansko vero kot izhodiščno točko) med evangelijem in kulturo z vključevanjem modrosti vere (ki je sama v sebi razumska) v vse ostalo znanje in z asimiliranjem krščanske drže v bolj splošen življenjski slog.

Učitelje v državnih šolah zaposluje država s pogodbami za določen čas (1 leto) na podlagi njihove primernosti in potrditve škofa ordinarija.

Na različnih stopnjah se zahteva usposobljenost za poučevanje, kot je opisano v nadaljevanju: V vrtcih in osnovnih šolah je to diploma ali potrdilo o opravljenem teološkem študiju ali verskih znanostih (vključno s 100 urami verske pedagogike); ali učiteljska izobrazba + 18 kreditnih točk iz teologije in verske pedagogike; ali diploma + obiskovanje ad hoc teoloških izobraževalnih tečajev.

V srednjih šolah: diploma, ki jo izdajo cerkvene fakultete ali ad instar Facultatis, inštituti ali diploma iz neverskih predmetov + potrdilo o zaključenih verskih znanostih ali cerkvenem študiju.

Vse šole zahtevajo obiskovanje specializacijskega tečaja verske didaktike (18 kreditnih točk).

Izgleda, da ima vlada namen zagotoviti učiteljem verskega pouka večjo varnost pri službah (čeprav se je število ur pouka zmanjšalo).

Zadnji zakoni o šolstvu ne omenjajo verskega pouka (to področje se ureja ločeno).

Druge verske skupnosti smejo organizirati verski pouk z učitelji, ki jih potrdijo njihova lastna vodstva, čeprav je bilo do zdaj za to samo nekaj prošenj.

Javna debata o verskem pouku je zelo intenzivna: Nekateri, ki mu nasprotujejo, bi ta predmet odrinili na čas po pouku, drugi bi ga nadomestili z nekonfesionalnim poukom. Izgleda, da je nenadna sekularizirajoča sprememba v zadnjih letih napovedala porast težav v zvezi z konfesionalnim verskim poukom.

Program sociologije zasnuje (tako kot vse predmete) urad za šolstvo, njegove smernice pa določajo, da je šolski cilj učencem dati možnost, da se naučijo nekaj o različnih verstvih in življenjskih nazorih, da si učenci lahko sami oblikujejo svoj pogled na svet. Vzpostavljenih je nekaj ravni podpore (na državni ravni), da bi pomagali razumevati Biblijo, da bi jo bili bolj sposobni razumeti in pri poznavanju različnih verskih tradicij.

Katoliške šole delujejo po Marchtalovi pedagoški metodi, zato posvečajo čas razmišljanju, oblikovanju svobode in izvajajo pouk katehetskega značaja izven ur šolskega pouka. Ta vsebuje tudi pripravo na zakramente.

Mlade, ki ne obiskujejo katoliških šol, vabijo, da obiskujejo katehetske programe, ki jih pripravijo župnije.

Učitelji so smatrani za učitelje sociologije z diplomo na tem področju; so pa to državni učitelji z vsemi posledicami in nameni.

Sploh ni nujno, da imajo osebno vero in od njih se zahteva, da so pri svojem poučevanju „objektivni“.

Učitelji v katoliških šolah so v glavnem kristjani, če ne katoličani. Težko je najti katoliške učitelje, ker je katoliškega prebivalstva izjemno malo.

Kulturno ozračje je, kar se tiče konfesionalnih šol trenutno zelo negativno. Še zlasti v zadnjem času, potem ko je vrata odprlo več muslimanskih šol. Izkazalo se je, da v njih poleg poučevanja „invazivne“ doktrine, uporabljajo tudi telesno kazen in druge metode, ki jih prepoveduje švedski zakon.

Verska vzgoja v javnih šolah je skupna odgovornost vseh krščanskih veroizpovedi. Programe potrdi Ukrajinska konferenca krščanskih cerkva in ministrstvo za šolstvo. Kurikulum vsebuje samo to, kar je v celoti skupnega vsem krščanskim veroizpovedim. Cilj je prispevati k duhovni in moralni rasti osebnosti in pripraviti učence, da se soočijo z izzivi modernega življenja.

Priprava na zakramente se odvija v nedeljski šoli v župnijah. Med verskim poukom in pastoralno dejavnostjo ni neposredne povezave.

Učitelji imajo enak pravni status kot ostali učitelji. Izobrazba za učitelje „krščanske etike“ se pridobi z opravljanjem ustreznega tečaja, kar je odgovornost šolske oblasti. Ni podeljevanja „missio canonica“.

Skupno stališče vseh krščanskih veroizpovedi je, da je verska vzgoja potrebna v javnih šolah, ki temeljijo na načelih nekonfesionalnosti, svobode izbire in verske tolerance.

Zdi se pomembno, da se poskuša razbiti na nekaj stereotipov postateistične družbe, še zlasti v povezavi s konfliktom med znanostjo in vero.

Švedska je ena najbolj sekulariziranih držav v Evropi in verski pouk ne nagovarja bivanjskih potreb mladine, religija pa se zdi brez pomena.

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Preglednica o stanju verskega pouka po evropskih dr탑avah

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III. PERSPEKTIVE VERSKEGA POUKA Anton Česen

Mladi in vera danes

„Dovolj imam. Preveč je vsega. To je tiranstvo in ne zavezništvo.“ Take in podobne izjave mladih lahko srečamo v našem času zelo pogosto. Vse izražajo neke vrste bivanjsko negotovost mladih, ki se soočajo s svojim življenjem in z vprašanji, ki se porajajo v njih.

V tem prispevku želimo razmišljati o mladih danes in o njihovi verski izkušnji.

Marsikdo bi ob zgornjem naslovu takoj pomislil na tradicionalne oblike vernosti in hitro zamahnil z roko in ponudil odgovor, da mladi danes pač ne verujejo. Najboljša pot za razumevanje mladega človeka je, da pogledamo, kako danes mladi doživljajo sebe v svetu, v soočenju z drugimi in kako doživljajo svoj odnos s Presežnim. Pri tem nam lahko veliko pomagajo različne raziskave, ki so bile opravljene v zadnjih letih.1 Statistični podatki sami na sebi niso dovolj, najboljša pot do razumevanja mladega človeka je njegova osebna zgodba, ki jo pripoveduje in v kateri včasih na odkrit, včasih pa na prikrit način izpove svojo versko izkušnjo.

V prvem delu bomo pogledali nekaj značilnosti našega časa, začetka tretjega tisočletja, ki je zaznamovan z nekaterimi lastnostmi, ki jih je bilo v preteklosti manj.

Kdo so mladi danes, kakšne so značilnosti njihove verske izkušnje? V zadnjem delu želimo pogledati nekaj možnosti za razumevanje mladega človeka in možnosti, ki se ponujajo, da v njem zaživi tudi verska izkušnja.

Doživljanje časa in prostora pri mladih Mladi danes na zelo različne načine opisujejo in definirajo svoje doživljanje časa.

Lastni odnos do spominov, zgodovine, sedanjega trenutka in ideje prihodnosti so kategorije, ki določajo naše doživljanje časa. Vsakdo, na poseben način pa mlad človek, se srečuje s spominom in načrtom ter sedanjostjo, ki je pogosto zelo razburkana, pa tudi polna priložnosti. Soočenje z doživljanjem časa je bistveno povezano z doživljanjem življenja samega.2 V tem prispevku smo uporabili dve slovenski in eno italijansko raziskavo, ki so bile opravljene v zadnjih letih: Jože BAJZEK et al. Odiseja mladih. Didakta, Radovljica 2008; Mirjana ULE. Mladina 2000: Slovenska mladina na prehodu v tretje tisočletje. Ministrstvo za šolstvo in šport, Urad Republike Slovenije za mladino in Aristej, Maribor 2002; Mario MIDALI in Riccardo Tonelli. L‘esperienza religiosa dei giovani. ElleDiCi, Leumann (To) 1995.

2 O različnih filozofskih konceptih časovne dimenzije razmišlja Mario Pollo v svojem nedavnem delu, kjer med drugim pokaže, kako je recimo razumevanje časa v judovsko krščanski tradiciji tesno povezano z zgodovino človeštva ali pa na drugi strani v vzhodnih religioznostih, kjer je čas uničenje in ponovno rojstvo in je zato potreben izhod iz reinkarnacij. Mario POLLO. I labirinti del tempo: Una ricerca sul rapporto degli adolescenti e dei giovani con il tempo. 2. natis.

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Ko želimo v začetku tretjega tisočletja opisati in definirati časovno in prostorsko dimenzijo, stojimo pred zahtevno nalogo. Pojavljajo se opisi časa, ki govorijo, da je čas neke vrste labirint, da je razdrobljen, sestavljen iz različnih majhnih koščkov, pogosto nepovezanih med seboj.3 Ob tem se kar sama od sebe ponuja primerjava z internetom, preko katerega imamo dostop do vsebin v realnem času, brez preteklosti in prihodnosti. Vse je odvisno od posameznika, vedno bolj se izpostavlja subjektivnost. Ta pa pomeni pogosto neke vrste relativizem, ki ga zaznamujejo nekateri procesi, ki se dogajajo v sedanji družbi, ki je gotovo drugačna kot v preteklosti.

Družba ima danes naslednje značilnosti: je kot razdrobljeni arhipelag; nima spomina in sanj; nima družbenih koledarjev in praznovanj (trgovine so odprte kadarkoli); v množici povezav (mrež) je posameznik osamljen; ni več prostorov (okolij), s katerimi bi se posameznik poistovetil (šola ni nič drugačna kot ulica); v družbi ni več otrok in ne odraslih (otroštvo izginja, odrasli ne odrastejo); odsotnost oziroma zamenjane vloge očeta in matere; družba ni sposobna izreči besede, ki imajo neko trdnost. Danes je zelo popularno govoriti o krizi, ki pa ni samo gospodarska, ampak verjetno – glede na zgoraj naštete značilnosti družbe – tudi družbena.

Tako lahko ugotovimo, da je za mladega človeka čas, v katerem živi, zelo negotov; ne zaradi družbenih sprememb, temveč zaradi doživljanja samega sebe kot ujetega v skupek procesov, na katere nima neposrednega vpliva in mu ne prinašajo upanja za njegovo prihodnost.4

Mladi danes Želimo poiskati odgovor na vprašanje, kdo so pravzaprav mladi danes, in kaj zaznamuje njihovo doživljanje duhovnosti. Pri iskanju odgovora moramo upoštevati nekaj dejavnikov.

Najprej je tu vprašanje definicije mladosti: v sedemdesetih letih prejšnjega stoletja se je veliko govorilo o „kulturi mladih“, danes pa nekateri govorijo o tem, da taka kultura izginja, oziroma se zliva z načinom življenja odraslih.5 Vendar lahko kljub temu najdemo nekaj značilnosti, ki mlade „opišejo“ kot mlade, vzemimo za primer načine komunikacije (svet mobilnih telefonov, sms-ov, preko katerih ustvarjajo celo nov jezik ...).6 Ali je torej mogoče govoriti o mladih? Za vzgojno področje je vedno nevarno govoriti v množini, ker se v tem primeru zelo hitro izgubi posameznik s svojimi osebnimi značilnostmi. Vsekakor pa vemo, da je kar nekaj skupnih lastnosti, ki zaznamujejo obdobje med 15 in 25 letom.

Drugo vprašanje je odnos med vero (religijo) in verovanjem. Vera pomeni predvsem sistem vrednost, idealov, zahtev, ustanov in obredov. Na drugi strani imamo verovaFranco Angeli, Milano 2004, 11–13.

3 Ibidem, 13–19.

4 S tem vprašanjem v svojem nedavnem delu se ukvarja italijanski filozof in psiholog Umberto GALIMBERTI. Grozljivi gost: nihilizem in mladi. Modrijan, Ljubljana 2009.

5 Mario POLLO. Modelli di approccio alla “condizione giovanile”. V: Francis-Vincent ANTONY et al. Pastorale giovanile: Sfide, prospettive ed esperienze, ElleDiCi, Leumann (To) 2003, 21–32.

6 Paolo GIULIETTI. Giovani e religione (online). 2006. (citirano 18. 8. 2010). Dostopno na: http://www.chiesacattolica.it/cci_new/documenti_cei/2006-03/20-3/PaoloGiulietti.doc, 1.

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nje oziroma versko izkušnjo mladih, ki se ne istoveti z versko skupnostjo, temveč se giblje v povsem drugih območjih: od splošne potrebe po ponotranjenosti do iskanja duhovnosti; od „izbirnih“ dejavnosti do osebnega prepričanja in delovanja. Ob teh osnovnih razmejitvah lahko izberemo eno od dveh poti: pregledamo odnos mladih do katoliške vere, ali pa pogledamo značilnosti vprašanja verske izkušnje pri mladih, ki seveda vplivajo tudi na odnos do skupnosti, vendar odpirajo širši pogled. V prvem primeru se gleda s stališča religije in odnos, ki ga imajo mladi do nje, v drugem pa se gleda mlade v njihovem konkretnem življenju in tudi verski izkušnji. Za to kratko razpravo bomo bolj upoštevali drugi vidik, ker nam za pastoralno in vzgojno delo lahko da več spodbud.7 Tretji dejavnik, ki vpliva na raziskovanje sveta mladih, je način „raziskave“. Objektivnih analiz ni, vsaka analiza je namreč interpretacija: odvisna je od zornega kota. Za vzgojitelje in verne naj bi bil pogled na mlade: 1. z zanimanjem (naše raziskovanje sveta mladih ima svojo pot in svoj cilj v teološki antropologiji), 2. prepoznavati „semena dobrega“. Če ne vidimo vsaj nekaj dobrega v mladih, potem z njimi ne moremo delati. V mladih je dobro to, da so ustvarjeni po Božji podobi in da nosijo v sebi darove Svetega Duha, ki se daje vsakomur v vsakem času za skupno dobro (prim.

1 Kor 12,7). V življenju mladih je potrebno prepoznavati te „novosti“.8

Mladi in vera v socioloških raziskavah V Sloveniji sta bili v zadnjih desetih letih opravljeni dve sociološki raziskavi o mladih. Dotikata se tudi odnosa mladih do vere in verske izkušnje.

Prva raziskava je bila narejena leta 2000 v okviru Ministrstva za šolstvo, ki se vprašanja vernosti mladih dotika v bistvenih vprašanjih: vera in versko življenje kot interes mladih, pripadnost veroizpovedi, obisk cerkve, maše in bogoslužja, opredelitev odnosa do religije ter vrednostni sistemi mladih. Rezultati raziskave kažejo na sicer razširjeno potrebo po religioznosti, vendar ne v institucionalizirani obliki kake religije.9 Druga je nastala sedem let kasneje – Odiseja mladih.10 Narejena je bila v novonastali murskosoboški škofiji. V različnih šolskih okoljih so mlade podrobneje anketirali tudi glede vere in vernosti. Kar dve poglavji sta namenjeni mladim in veri.11 Avtorji raziskave so posvetili dobršen del ankete verski izkušnji mladih in jo predstavili z razčlenjenimi vprašanji. Verjetno so ključna vprašanja glede pripadnosti Prim. Vito ORLANDO. Religione. V: Mario MIDALI – Riccardo TONELLI (ured.). Dizionario di pastorale giovanile. Elle DiCi, Leumann (To) 1992, 808–818.

8 Paolo GIULIETTI. Giovani e religione, 3.

9 Prim. Mirjana ULE, Mladina 2000, 56–59 in 150. Po podatkih iz raziskave je leta 2000 katoliški veroizpovedi pripadalo 72 % anketirancev. Redno, večkrat na teden obiskuje cerkev 1,1 %, redno vsak teden 9,7%, vsaj enkrat ali dvakrat na mesec 12,1%. Nikoli ne obiskuje cerkve 25,3%. Če te podatke primerjamo s podatki iz prejšnjih let, bomo opazili trend naraščanja števila vernih, vendar pa redna verska praksa močno upada. Vedno več je občasnih obiskovalcev bogoslužja. Leta 1993 je bilo recimo kar 19 % rednih tedenskih obiskovalcev obredov.

10 Prim. Jože BAJZEK et al. Odiseja mladih.

11 Marija SRAKA. Mladi in vera. V: J. BAJZEK et al., Odiseja mladih, 179–247 in Janez SRAKA, Mladi in vera: drugi del. V: J. Bajzek et al. Odiseja mladih, 250–276.

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verski skupnosti in obisk bogoslužja dala boljše rezultate, ker je anketa zajemala precej tradicionalno podeželsko okolje (manj mest). Obe raziskavi sta pokazali na določene vidike mladih in njihovega življenja (tudi verskega), ki ga želimo predstaviti ob pomoči še ene italijanske raziskave.

Načini verovanja mladih Italijanski raziskovalec mladih Mario Midali je predstavil različne načine verovanja mladih, ki zase pravijo, da „so verni“, da „verjamejo v Boga“, da „verujejo“. Ob tem imamo ogromno paleto različnih razumevanj besede „vera“, kar je posledica trenutnega družbenega konteksta – kompleksnega in razdrobljenega, zaznamovanega s subjektivizmom in z večanjem vloge zasebnega. Skupin „mladih vernikov“ je vsaj 12, ki so razvrščeni v vrstnem redu od tistih, ki so najbližji Katoliški cerkvi, do tistih, ki so najbolj oddaljeni.12 1. Prepričano verovanje, ki ga spremlja veliko motivacije. To so mladi, ki so motivirani za vero in se z njo globoko identificirajo; v tej skupini je več deklet kot fantov. Včasih je močna pripadnost skupnosti (animatorji), vendar če pripadnosti ni, to ni ovira.

2. Iskreno verovanje v Boga, ki pa zavrača določene verske resnice (dogme), se sprašuje o problemih in srečuje ovire, predvsem kadar so boleče situacije. Ta odnos kaže na močno subjektivnost verske izkušnje mladih.

3. Iskreno verovanje, vendar z nekaterimi pomanjkljivostmi in negotovostmi je navzoče v mladih, ki nekaterih vsebin krščanstva ne razumejo (recimo obstoja pekla ali Boga, ki kaznuje) in se zato tudi oddaljujejo od institucije Cerkve, ker je ne razumejo.

4. Verovanje, ki se ne more izraziti in ga spremljajo dvomi (recimo obstoj Boga in mnogo vsebin krščanstva) je navzoče pri mladih obeh spolov, kar potrjujejo mnoge raziskave.

5. Verovanje zaradi navade, lagodnosti ali lastnih interesov (Bog pomaga v težkih trenutkih; socialne prednosti – cerkvena poroka) je navzoče predvsem pri mladih, ki ne pripadajo skupnosti.

6. Obnavljanje vere, ki je bila kratkotrajno izgubljena, je navzoče predvsem pri mladih, ki so doživeli kaj težkega.

7. Način „subjektivnega“ verovanja so razvili predvsem mladi, ki ne pripadajo Cerkvi in so razvili povsem svojo vero (po svojem okusu).

8. Verovanje s „prekinitvami“ je značilno za mlade, ki verujejo, pa doživijo praznost v veri, ali pa taki, ki sploh ne verujejo, pa se včasih zatečejo k Bogu.

9. Nevtralni odnos do vere. Gre za mlade, ki se ponavadi ne postavijo ne na eno (za vero) ne na drugo stran (proti veri). To je značilno za mlade, ki ne pripadajo Cerkvi in nimajo dovolj prepričljivih razlogov za eno ali drugo izbiro.

10. Izbira, ki je v temelju laicistična, vendar ni povsem zaprta za božje in je občutljiva za določene evangeljske vrednote, se vidi pri mladih, ki ne pripadajo Cerkvi in ki so v zelo razkristjanjenih okoljih.

V nadaljevanju povzemamo razdelitev iz Mario MIDALI. L‘esperienza religiosa dei giovani. V: Francis-Vincent Antony et al. Pastorale giovanile: Sfide, prospettive ed esperienze, ElleDiCi, Leumann (To) 2003, 63–65.

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11. Poleg teh oblik lahko prepoznamo pri mladih še druge oblike verovanja, ki jih imenujemo tudi šibka ali nadomestna religioznost: horoskop, usoda, reinkarnacija.

12. Verovanje v življenje po smrti je zelo razširjeno med mladimi, tako tistimi, ki pripadajo Cerkvi, kot ostalimi. Vendar bi ravno ob tem lahko videli tako široko paleto možnosti, kot je teh 12 oblik. Od teh, ki priznavajo, kar uči Cerkev, do tistih, ki jim je pač všeč, da verjamejo v posmrtno življenje.

Porast “novega” verskega vprašanja Kriza ideologij ob koncu prejšnjega stoletja je sprožila rast nove potrebe po duhovnosti. Vera ni izginila, čeprav so nekateri to napovedovali. Poglejmo samo nekaj dogodkov, ki to dokaj jasno potrjujejo: srečanja mladih (škofijska in vseslovensko), ponudba tednov duhovnosti in poletnih dejavnosti za mlade, dejavnosti po župnijah ob oratorijih, v širšem okolju svetovni dnevi mladih, reakcije ob smrti papeža Janeza Pavla II., ponudba filmov, videospotov in oddaj z versko tematiko, zanimanje za različne oblike literature z duhovno vsebino. Vendar pa ob tem zaznavamo, da je sekularizacija povzročila spremembo dojemanja vere in duhovnosti: odnos mladih je drugačen kot v preteklosti.

Za naš čas so značilni nekateri ključni pojavi,13 ki se nanašajo na vsa življenjska obdobja, še prav posebej na mlade. Vsak od njih nosi v sebi neko dvoumno držo: v vsakem znamenju imamo negativne in pozitivne vidike.14 Pogledali bomo pet takih „šifer“: subjektivnost, čustvenost, trenutnost, šibkost, odnosi.

1. Subjektivnost Ena temeljnih značilnosti našega časa je subjektivizem, ki se kaže predvsem v odsotnosti nekega centra, v katerem bi se porajali ideali in vrednote. Naša kultura je sestavljena iz koščkov in v njej nimata svojega mesta ne objektivnost ne resnica.

Zato so mladi ujeti v svet osebnih potreb, dokazovanj na podlagi lastnih želja in čustev, ki jih ustvarjajo v svojem svetu simbolov. Duhovnost je nekaj povsem in samo osebnega. Težko je najti odnos z versko skupnostjo, ki ima neko obliko strukture.

Prav zato se v skupnosti izbere samo to, kar prinaša korist za lastno osebnost. Kjer se najde kaj dobrega, se to vzame, kar vodi v oblike sinkretizma.

Osredotočenje na posameznika prinaša tudi svojo pozitivno plat: ponovno odkritje vrednosti posameznikove vesti, ki je v svetu razdrobljenosti ostala edina vodnica za poudarjanje odgovornosti osebe, ki prinaša za vzgojo svojo vrednost na področju notranjega duhovnega življenja.15

2. Čustvenost Čustvena dimenzija zavzema vedno pomembnejše mesto v družbenem življenju in v duhovnem doživljanju mladih. Namesto kriterija resnice („verjamem ali delam Te pojave bi lahko označili tudi kot „šifre“ (ang. codes), ker so sicer vidni, vendar pogosto ne takoj prepoznavni.

14 Prim. Paolo Giulietti, 4–9.

15 Prim. Katekizem katoliške Cerkve, 1776–1785.

13

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to, ker vem, da je res“) se pogosto postavlja kriterij dobrega počutja („verjamem ali delam to, ker mi je dobro, ali ker se dobro počutim s teboj, ki to počneš“). K takemu premiku so verjetno precej prispevali različni mediji. Tako postane vernost na podlagi čustvenosti v posameznih trenutkih izredno močna, šibka pa na področju osebne zavzetosti, kar pa vodi v prelom med evangelijem in kulturo, med vero in vsakdanjim življenjem.16 Po drugi strani pa ta premik pomeni tudi to, da vera ni več toliko strah pred Bogom, ampak postane bolj zadeva ljubezni, srca. Torej, ne več verovanje zaradi predpisov, ampak zaradi vzgibov srca. To odgovarja na središčno resnico krščanstva, ki ne temelji na sistemu resnic, vrednot ali obredov, temveč korenini predvsem v osebi, v Jezusu Kristusu. Osredotočenje na čustva omogoča tudi delo na tem področju, da jih mladi znajo izražati, prepoznavati in preliti v to, kar je tradicija poimenovala „razločevanje duhov“.

3. Trenutnost Mladi so osredotočeni na sedanjost in izgubljajo povezanost med preteklostjo, iz katere izhajajo, in prihodnostjo, proti kateri so usmerjeni. Vera v svojem jedru izhaja iz izročila in je usmerjena v eshatologijo. Katoliška vera je še toliko bolj zaznamovana z duhom skupnosti in medgeneracijskega dialoga. Najvidnejše posledice so zmanjšana sposobnost za lastne načrte za prihodnost in življenjske odločitve (upad zanimanja za sklenitev zakonske zveze in za duhovne poklice). S tem je povezana tudi izguba smisla in zagledanost v sedanji trenutek, ki ga je potrebno izkoristiti.

To posebej poudarja italijanski psihoanalitik Umberto Galimberti, ki trdi, da so na mesto krščanskega pogleda na svet stopili znanost, tehnika in revolucija, ki pa ne prinašajo sreče.17 Prihodnost postaja neke vrste grožnja, preteklost je zlo; v polnosti je potrebno izkoristiti sedanji trenutek.

V mladih je želja po sreči in morda je to priložnost, da se ponovno osmisli pomen „kairosa“, danes je dan odrešenja. Duhovnost sedanjosti pomaga, da oseba sprejme svojo preteklost in pogleda v prihodnost ter tako ovrednoti dejanja v sedanjosti. V vsakem času so znamenja upanja. Ravno to poudarja Galimberti, kajti mladost nosi v sebi moč širjenja, ki jo je potrebno usmeriti ne le v pričakovanje, pač pa v upanje.18

4. Šibkost Osebnost je bila v preteklosti označena kot nekaj trdnega, danes pa zaradi mnogih in hitrih sprememb to ni več. Mladi se morajo stalno prilagajati. Preveč prilagajanja pa vodi v nejasnost, nesposobnost soočanja z življenjem. Lahko samo pomislimo na mnoge stranpoti mladih, ki ne najdejo pravega zdravega načina za sprostitev.

Taka drža mladih predstavlja priložnost, da jih vzgajamo k temu, da se soočijo z vsakim dnem, z njegovo lastno težo. Hkrati pa z vidika duhovnega življenja ponovno prebudimo podobo romarja, ki je na poti, usmerjen proti cilju, vendar ne more nikoli Prim. PAVEL VI, Evangelii nuntiandi, 20.

Prim. Umberto GALIMBERTI. Grozljivi gost. 14–20.

18 Prim. Ibidem, 123–125.

16 17

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reči, da je že na njem. Če je tako odprt za življenje, potem je lahko odprt za izzive, ki jih prinaša življenje. „Duhovnost v gibanju“ tako lahko da evangelizaciji polet, kar pa je seveda lahko tudi nevarno, če postane samo menjavanje različnih močnih izkušenj, ne pride pa do osebne sinteze.

5. Odnosi Mladi danes zelo radi poudarjajo pomembnost odnosov. Vendar gre za odnose, omejene na najbližje osebe, zelo malo pa je odnosov, ki prinašajo družbeno zavzetost.

V zahodnem svetu pa tudi pri nas mladi zelo dolgo časa ostajajo v svoji družini, celo odnosi z drugim spolom niso usmerjeni v prihodnost.

Po drugi strani pa predstavlja usmerjenost v odnose tudi veliko priliko, „močno točko“ za odnos z Bogom, ki je človeku tudi bližnji. Nekaj dejavnikov, ki lahko pomagajo krepiti ta odnos: –– pričevalci za vero; –– odnos, ki postane motivacija; –– peer19-vzgoja; sovrstnik ima odločilno vlogo v procesu vzgoje. Če mladi želijo živeti svojo versko izkušnjo preko odnosov, potem je skupnost kristjanov poklicana, da se zave pomembnosti medosebnega odnosa, v svojih različnih oblikah. Življenje Cerkve se mora okrepiti v svoji občestveni obliki, v kateri prebuja in krepi oblike družabnosti in medgeneracijskih odnosov.

Sklep Menim, da vsaka cerkvena skupnost, pa naj bo to župnija, šola ali kdo drug, pri svojem delu z mladimi krepi njihovo versko izkušnjo preko osebnega odnosa, odkrivanja lepote vsakdanjika, naporov in težav ter preko premagovanja le-teh, predvsem pa v poudarjanju vrednosti vsakega posameznika, ne glede na njegovo preteklost, okolje, iz katerega prihaja, in mu pomaga biti skupaj z drugimi za druge.

BIBLIOGRAFIJA Viri Katekizem katoliške Cerkve, Slovenska škofovska konferenca, Ljubljana 1993.

PAVEL VI, Evangelii nuntiandi. Vatikan 1975.

Literatura BAJZEK Jože et al. Odiseja mladih. Didakta, Radovljica 2008.

GALIMBERTI Umberto. Grozljivi gost: nihilizem in mladi. Modrijan, Ljubljana 2009.

GIULIETTI Paolo. Giovani e religione (online). 2006. (citirano 18. 8. 2010).

Dostopno na: http://www.chiesacattolica.it/cci_new/documenti_cei/200603/20-3/PaoloGiulietti.doc.

Peer-to-peer = izraz iz internetnih komunikacij, kjer se podatki izmenjujejo preko različnih strežnikov, ki nimajo osrednje povezave; vsak je povezan z vsakim.

19

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MIDALI Mario in Riccardo Tonelli. L‘esperienza religiosa dei giovani. ElleDiCi, Leumann (To) 1995.

MIDALI Mario. L‘esperienza religiosa dei giovani. V: Francis-Vincent Antony et al.

Pastorale giovanile: Sfide, prospettive ed esperienze, ElleDiCi, Leumann (To) 2003, 63–65.

ORLANDO Vito. Religione. V: Mario MIDALI – Riccardo TONELLI (ured.).

Dizionario di pastorale giovanile. Elle DiCi, Leumann (To) 1992, 808–818.

POLLO Mario. I labirinti del tempo: Una ricerca sul rapporto degli adolescenti e dei giovani con il tempo. 2. natis. Franco Angeli, Milano 2004.

–––. Modelli di approccio alla “condizione giovanile”. V: Francis-Vincent ANTONY et al. Pastorale giovanile: Sfide, prospettive ed esperienze, ElleDiCi, Leumann (To) 2003, 21–32.

ULE Mirjana. Mladina 2000: Slovenska mladina na prehodu v tretje tisočletje.

Ministrstvo za šolstvo in šport, Urad Republike Slovenije za mladino in Aristej, Maribor 2002.

Povzetek Na prvi pogled se zdi, da v današnjem času mladi nimajo ali ne želijo imeti opravka z vero. Sociološke raziskave potrjujejo, da se vedno manj mladih udeležuje cerkvenega bogoslužja. Prav tako je razširjen nekakšen splošni moralni relativizem – vrednote si postavlja vsak sam zase, ne glede na zunanjo avtoriteto.

Po drugi strani pa imamo veliko pojavov, ki kažejo na to, da je religioznost v mladih močno navzoča. Odgovore na svoja vprašanja iščejo pri „najboljših ponudnikih“.

Izzivi in naloge za Cerkev: zanimanje za svet mladih in prepoznavanje „semen dobrega“. Za vstop v svet mladih lahko uporabi Cerkev pet „šifer“: subjektivnost, čustvenost, časovna neposrednost, šibkost, odnosi.

Ključne besede mladi, vera, verska izkušnja, načini verovanja, sociološke raziskave

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Stanko Gerjolj

Pomen verskega pouka za oblikovanje skupnosti

Ljudje smo sposobni živeti intenzivne odnose v omejeni skupini, zato je oddelek oz. razred lažje oblikovati v živo skupnost kot celotno šolo. Razred lahko goji primerno kolektivno identiteto. Tu se dijaki in dijakinje dnevno srečujejo, veliko časa preživijo skupaj in si ustvarijo občutje o „nas“, ki spadamo skupaj.

Oblikovanje zdrave kolektivne identitete je seveda zahteven proces, ki poteka počasi in brez prisile. Odnosi v razredu niso „ekonomski“, marveč se ustvarjajo na ravni prijateljstva. Sošolci in sošolke v razredu niso „kolegi in kolegice“, ampak so prijatelji in sopotniki. Na tej podlagi se učijo drug drugega sprejemati in razumeti, kar jim omogoča ustvarjalno in konstruktivno sodelovanje.

To še zlasti velja za adolescentno obdobje, ko so dijaki na ravni medgeneracijskih kot generacijskih odnosov še posebej občutljivi. Nerazrešeni odnosi jih motijo pri učenju in ovirajo pri ustvarjalnosti.

1. „Na začetku“ je religiozno-moralna inteligentnost Znani raziskovalec emocionalne inteligentnosti Daniel Goleman ugotavlja, da sta bila „na začetku človeštva“ hippocampus in amygdala, dva bistvena dela možganskega središča za vonj. Iz njiju sta se v teku evolucije razvila cortex in neocortex, ki sta v naših možganih odgovorna za učenje in spominjanje (Goleman 1997, 33).

Ta vznemirljiva hipoteza me je povedla naravnost v svetopisemski rajski vrt k Adamu in Evi pred drevesom spoznanja: „Gospod Bog je dal, da je iz zemlje pognalo vsakovrstno drevje, prijetno za pogled in dobro za jed, tudi drevo življenja sredi vrta in drevo spoznanja dobrega in hudega“ (1 Mz 2,9). Večina eksegetov razlaga drevo spoznanja dobrega in hudega v religioznem in moralnem pomenu (Krašovec 1999, 69).

Glede na Golemanovo hipotezo, da so prve korenine kognitivnih sposobnosti v „vonju“, je zanimivo, da so rajska drevesa – vključno z drevesom spoznanja dobrega in hudega – opisana kot „prijetna za pogled in dobra za jed“. Upoštevana sta torej vid in okus, nič pa Sveto pismo ne omenja vonja. Tudi v povezavi z opisom izvirnega greha vonj ni omenjen: „Žena je videla, da je drevo dobro za jed, mikavno za oči in vredno poželenja, ker daje spoznanje“ (1 Mz 3,6a). To pomeni, da Bog vodi evolucijo človekovega kognitivnega delovanja tako, da v proces učenja vključi razsežnosti izkušenj in modrosti. Človek je torej prej znal reagirati na podlagi okusa, vida, najbrž tudi sluha in prav gotovo dotika kot na podlagi vonja. Toda naučenega in v tem smislu preventivnega spoznanja „dobrega in hudega“ takrat še ni imel. V raju se prvi človek uči neposredno iz posledic storjenih dejanj. Z okusom in dotikom že sprejemamo tudi posledice dejanj, saj je z okusom hrana že v nas in v trenutku dotika nas že boli. V obeh primerih ni časa za preventivno učenje, zato ti dve čutili simbolizirata „nepremišljene reakcije“, pri katerih vsaj formalno ne moremo predvideti posledic. Tako z okusom 135 zbornik_final.indd 135

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kot dotikom sprejemamo posledice v trenutku zaznave. V komunikaciji z Bogom, ki jo simbolizira Stvarnikov „življenjski dih“ (1 Mz 2,7), na načelni ravni Bog sicer razloži in prvega človeka opozori na nevarnost in posledice uživanja sadov z drevesa spoznanja, toda zgolj teorija očitno ne prepriča. Je že tako, da človek postaja „moder“ šele na podlagi „okusa“ oz. učenja iz lastnih napak.

V primerjavi z okusom sluh in vid nudita nekaj več časa za pripravo na pravilno reakcijo, toda z vidika učenja najbrž tudi ti dve čutili nista predstavljali dovolj velikega miselnega napora, da bi sprožili razvoj „cortexa“. Po Golemanovi teoriji je vsekakor vonj tisto čutilo, ki je na začetnih stopnjah Božje evolucije s človekom najbolj izzivalo po preventivnem odločanju za dobro in proti slabemu; tako je najbolj spodbujalo razvoj miselnih, s tem pa tudi moralnih in religioznih sposobnosti. Če namreč drži, da so se kortekalni centri kognicije razvili iz možganskih centrov za vonj, potem je očitno prav ta oblika zaznavanja človeku dala največ „misliti“ oz. največ spodbud in motivacije za učenje. S tega vidika je tudi logično, da vonja Sveto pismo v kontekstu z drevesom spoznanja ne omenja, saj ga Adam in Eva še nista upoštevala. Če bi ga, bi pravočasno „spoznala“, da v izzivanju kače nekaj „smrdi“. Toda oči so bile preveč „lačne“ in so ju zapeljale, da sta preskočila učni proces „vonja“ ter takoj prešla k okušanju oz. uživanju (prepovedanih) sadov. Greh je bil – nepremišljeno – storjen prej, kot sta „spoznala“ vonj zapletene situacije. Bog pa je imel bolj izostren „vonj“ in je takoj po grehu začutil, da v človekovem raju nekaj „smrdi“. Zato je poiskal človeka, ga poučil in korigiral njegovo ne-moralno držo. Tako Bog postavi moralno učenje za temelj vsakega učenja oz. moralno inteligentnost kot temeljno inteligentnost.1 Na simbolni ravni je vonj torej „korenina“ učenja in razmišljanja, saj ključno dopolnjuje vid in sluh. Ko smo nekaj videli in slišali, se prav po intuiciji „vonja“ odločimo, ali bomo to tudi zaužili. Če nam vonj sporoči, da je nekaj slabo, se temu lahko odpovemo – čeprav je morda lepega videza in prijetnega okusa. Tudi Sveto pismo nas potemtakem uči, da „ljubezen gre skozi želodec“. Kar smrdi in ni iz ljubezni, ni dobro in ni modro. Ta logika nas ne pripelje le do občutka, da sta moralno in religiozno učenje pomembni vprašanji celotne edukacije, marveč poti do „spoznanja“, da sta „učiteljici“ vseh ostalih učnih postopkov. Človek se je namreč šele ob izzivih vonja in odločanja za dobro in proti slabemu učil in postajal inteligentno bitje.

Upoštevajoč dejstvo, da sta se Adam in Eva po grehu skrivala pred Bogom, pa ugotavljamo, da moralna inteligentnost korenini pravzaprav v religioznem učenju.

Moralno ju namreč ni ozdravil inteligentni uvid in tudi ne samostojna odločitev, marveč sta do obojega prišla na podlagi religiozne komunikacije z Bogom. V tem smislu sodi religiozna inteligentnost prav tako med temeljne inteligentnosti, kot moralna. Moralno učenje se pravzaprav hrani iz religiozne komunikacije.

Sodobne nevropsihološke raziskave ugotavljajo, da ima človek posebno možgansko središče tudi za religiozno učenje, ki sproža celo svojevrstne biološko-kemične procese (Gams 2005, 43). To ne pomeni, da smo vsi ljudje „verniki“, imamo pa možnost razviti sposobnost verovanja, s tem pa tudi religioznega učenja. Molitev za ljubljeno osebo npr. poleg religioznega in še nekaterih aktivira iste možganske centre kot siceršnja komunikacija s to osebo, čeprav v različnih intenzitetah – kar je razumljivo, saj smo tudi v molitvi emocionalno povezni z osebo, za katero molimo.

Adamovi in Evini izgovori ponazarjajo, kako zahtevno je lahko moralno učenje.

1

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Kot druge oblike pozitivne komunikacije tudi molitev krepi psihično stabilnost in človeku pomaga do boljšega razpoloženja. Ob tem velja poudariti, da je tovrstno nevropsihološko raziskovanje še vedno v začetni fazi in ne dovoljuje hitrega in dokončnega sklepanja (Musek 2005, 50).

Nekateri psihologi skušajo striktno ločevati med duhovnim in religioznim, ob tem pa religiozno razsežnost življenja neredko zožijo na obrede brez komunikacije (Zohar & Marshall 1997, 177). V večini primerov gre za pojav novodobnih duhovnosti brez religioznosti, ki se navezujejo na gibanja „New age“. Najbrž pa je v ozadju teh gibanj tudi kapitalistično-marketinški pogled na življenje, ki uveljavlja posameznika na račun skupnosti (Gams 2005, 44). S posameznikom je namreč lažje manipulirati kot s skupnostjo, New age pa v povezavi z marketingom vidi človeka kot „kupca“, ki si sam, brez „oviranja“ skupnosti in religije, ureja svoje duhovno življenje.

Ne glede na interpretacijo duhovnosti raziskovalci tega področja povezujejo duhovno inteligentnost z vprašanjem smisla. Ta vprašanja pa so v religioznih kulturah, tudi v krščanstvu, neločljivo povezana in prepletena, kar se ujema tudi z izsledki empiričnih raziskav nevropsihologije. Kot rečeno, nevrospihologi ugotavljajo, da se pri meditaciji in molitvi aktivirajo specifična možganska središča (Musek 2005, 49), ki „urejajo“ religiozno doživljanje in ga povezujejo z ostalimi možganskimi predeli.2 Čeprav skušajo nekateri raziskovalci dokazati škodljivost religioznosti, se trend empiričnih podatkov prepričljivo nagiba v smer pozitivnega vrednotenja vernosti, ko prikazujejo argumente za psihično stabilnost in zadovoljstvo z življenjem (Musek 2005, 50). Ti argumenti še pridobijo na veljavi, če upoštevamo vlogo religioznega življenja pri oblikovanju skupnosti (Gams 2005, 44), ki je v našem primeru še posebej pomembna.

2. Verski pouk pomaga reševati probleme „Motivacija, emocionalnost in kognicija“ so tri temeljne mentalne operacije.3 Vse tri so pri delovanju tesno navezane na emocionalno inteligentnost oz. na emocionalno učenje.

Emocionalno inteligentnost psihologi navadno definirajo kot „sposobnost zaznavanja in izražanja čustev, sprejemanja in razmišljanja o čustvih ter reguliranja emocionalnega življenja v odnosu do sebe in drugega“ (Mayer, Salovey 1997, 27). Ali nekoga ljubim ali sovražim, ni odvisno le od „drugega“, marveč tudi od tega, kako ga „vidim“ (Nussbaum 2001, 28).

2.1 Čustvene težave Veliko dijakov prihaja v šole iz težkih socialnih in družinskih razmer, zaradi katerih se težko koncentrirajo, hkrati pa svoje težave neredko transformirajo v agresivno obnašanje. Mladostniki, ki zaradi odraščajoče dinamike potujejo skozi najbolj emocionalno obdobje življenja, želijo v tem času “zaključiti” z otroštvom in postanejo V tem kontekstu se je izoblikoval celo pojem „nevroteologije“, ki najbrž ne bo imel trajne veljave, saj je do njega skeptična tako nevropsihologija kot teologija (Musek 2005, 49).

3 Nekateri psihologi omenjenim trem dodajo še vest kot četrto ključno mentalno obliko delovanja (Mayer, Salovey, Caruso 2000, 397).

2

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zelo nervozni, če se odrasli izmikamo tem njihovim izzivom in potrebam (Gerjolj 2009, 72). Bolj kot odrasli čutijo, da “pozabljanje” preteklosti ne prinaša rešitev za prihodnost. Zato želijo otroštvo predelati in, če dobijo občutek, da odrasli površno spremljamo njihove težave, postane agresivnost njihova “naravna” reakcija. Čeprav je dobro, če celotna šola goji občutek pripadnosti in skrbi za oblikovanje kolektivne identitete, je z vidika mladostnika razred tisto okolje in tista skupnost, kjer dijaki čutijo večjo pripadnost in so med seboj emocionalno bolj povezani. Pod izrazom “mi” imajo navadno v mislih razred in ne celotne šole, zlasti, če je ta velika.

Ob dobrem in senzibilnem razredniku v skladu z njihovim psihičnim razvojem doživljajo razred velikokrat kot najbolj varno okolje, kjer se lahko “o vsem” pogovarjajo.

Tako razred z zavzetim in motiviranim odpiranjem in razreševanjem življenjskih vprašanj na emocionalni ravni nudi veliko priložnosti ne le za blažitev agresivnosti, marveč prav tako in še bolj za ustvarjalno pripravo mladih ljudi na prihodnost.

Nevropsihologija uči, da emocionalno delovanje uporablja najmanj pet možganskih središč. Vizualna zaznava pristane najprej pri talamusu, ki jo „prevede“ v jezik možganov in pošlje naprej proti vizualnemu korteksu, ta pa jo razprši po vseh nadaljnjih zainteresiranih centrih. Pri čustvenih zaznavah velik del informacij pristane v amygdali, središču in tudi nekakšnem skladišču emocionalnih doživetij. Če je vizualna zaznava čustveno močna in teži k hitri reakciji, pride del zaznavnih informacij po bližnjici od talamusa do amygdale (Jensen 2005, 16), kar pomeni, da so te informacije ignorirale vizualni korteks. Potemtakem je amygdala prejela nepredelane informacije in ob tem začutila „izredno stanje“ oziroma izredno nevarnost.

V takih primerih človek reagira prej, kot ve, „zakaj in kako“ je najbolje ravnati.

Informacije, ki jih amygdala prejme po bližnjici, povzročijo nekakšno obsedno stanje in te predkognitivne emocije človeka v trenutku prisilijo k reakciji. Ker informacije niso predelane, so reakcije hitre, nepremišljene in pogosto netočne.4 Včasih nas take emocije preplavijo in pripeljejo do stanja, ko „ne vemo, kaj delamo“.

Amygdala je tudi mesto spominjanja emocij. Ko se učimo premišljenega emocionalnega ravnanja, pošilja amygdala emocionalne signale v “prednji korteks”, kjer se nahajata dva možganska centra oziroma režnja, ki služita za dodatno predelavo emocionalnih doživetij. Na podlagi tako predelanih emocionalnih signalov se odločamo in si oblikujemo emocionalne izkušnje. V desnem sprednjem režnju se zbirajo signali negativnih emocij,5 levi prednji reženj pa je namenjen kontroli nad negativnimi čustvi in obvladovanju oziroma preprečevanju njihovih „izbruhov“ (Goleman 1997, 47). Sodelovanje teh dveh središč tako prevzema vlogo „koordinatorja“ emocionalnih občutkov in ravnanja.

Kot nekakšno skladišče emocionalnih spominov amygdala večkrat uporabi tudi doživetja iz ranih otroških let. Če povežemo možnost nekontroliranih čustvenih Tako se lahko zvite vrvi podobno ustrašimo kot kače in ob pogledu nanjo tudi podobno „odskočimo“ ali „napademo“.

5 V skladu s tradicionalnimi in sodobnimi nevropsihološkimi spoznanji tendira desna možganska hemisfera k holističnemu, leva pa k analitičnemu načinu razmišljanja (Jensen 2005, 14).

Najbrž nas negativna čustva nagovorijo močneje in burneje od pozitivnih, zato je razumljivo, da mora v teh primerih za obvladovanje negativnih čustvenih doživetij aktivneje sodelovati tudi leva hemisfera.

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izbruhov kot posledico skrajšanega potovanja informacij od talamusa do amygdale z vlogo nepredelanih in neizraženih čustvenih doživetij iz ranega otroštva, se nam bo marsikatero katastrofalno nasilje otroka, mladostnika ali odraslega človeka dokaj razjasnilo.6 Gre preprosto za trenutek, ko nepredelane negativne čustvene informacije preplavijo amygdalo in takrat – v nekakšni prepletenosti med strahom dojenčka, bestialno močjo ter kognitivnimi in tehničnimi sposobnostmi – „ne vemo, kaj delamo“.

Sodobna spoznanja hrabrijo, da emocionalna stabilnost le ni tako odvisna od ranega otroštva, kot se je dolgo mislilo.7 Toda „z vsebinskim pristopom in intenzivnim delom na sebi je človek celo v obdobjih odraslega življenja sposoben popraviti odnos do sebe in preurediti emocionalno življenje“ (Showers 2000, 284). Prav v vsebinski navezi na socialno inteligentnost skrbi moralna inteligentnost vse življenje za izzive, ki jih človek potrebuje za oblikovanje in razvoj čustvene inteligentnosti. Moralna inteligentnost – najbolj pogosto v sozvočju z religiozno dimenzijo – namreč reflektira življenje skozi očala zadnjega smisla ter tako osmišlja tudi čustva in delovanje (Coles 1999, 148–149). Občasno smo celo soočeni z dilemami, ki zahtevajo moralno odločitev prej, kot do konca dojamemo vprašanje. V takih primerih igrajo reflektirane tradicije in zdravo religiozno znanje odločilno vlogo.

Zgoraj omenjeno sodelovanje med levim in desnim sprednjim režnjem oblikuje svojevrstno križišče, kjer se stikata čutenje in kognitivno mišljenje (Goleman 1997, 48–49). Tu se potem oblikujejo z emocijami povezane odločitve. Zanimivo je vse bolj razširjeno mnenje, da se bo v učnih procesih povečevala simbioza med kognicijo in emocionalnostjo (Forgas 2000, 388–389), kar lahko prepoznamo kot neposredno sugestijo za inkluzivno učenje in poučevanje, ki vključuje tudi religiozno edukacijo.

Kot vemo, je z vidika klinične psihološke dinamike mladostnik razpet med samostojnostjo in pripadnostjo, z vidika psihologije učenja pa med „čutenjem“ in „védenjem“. Umetnost religioznega učenja ima – zlasti v obdobju mladostniškega odraščanja – svoje korenine vsekakor v „čutenju“. Potem ko se adolescenti „začutijo“, so pripravljeni tudi prisluhniti. Zato na tej stopnji sprejemajo umirjene meditacije ključno vlogo pri religioznem in splošnem osebnostnem odraščanju. Različne oblike domišljijske vizualizacije sprožajo v njih neverbalno komunikacijo, ki jih odpira za „gledanje“ sebe v konkretnih življenjskih okoliščinah, kamor pozneje nevsiljivo prihaja Bog kot njihov sopotnik in Odrešenik.

Naslednja stopnja religioznega učenja oz. oznanjevanja je neverbalna izpoved.

Mladostniki se sicer pogosto radi pogovarjajo, vendar so navadno ti pogovori površni in „prazni“. Izpoved je za vsakega človeka zahteven korak, kjer uporabljamo kopico obrambnih mehanizmov in ovinkov. Zato je potrebno iskati poti komunikacije, ki preprečujejo preveliko izmikanje in resnično pripravljajo prostor oznanilu (Ellgring Sodobni nevropsihološki raziskovalci ugotavljajo, da so avtizem, superaktivnost in mnoge druge oblike “bolezenskih” reakcij nedvomno povezane s socialno vzgojo ter tako z vprašanji čustvene in moralne edukacije (Kihlstrom, Cantor 2000, 374).

7 Res pa je, da povzroča čustvena zloraba travmatične posledice tako na področju intelektualnih kot drugih kognitivnih funkcij; namesto, da bi svoje življenjske moči uporabljali za ustvarjalnost in (celo biološki) razvoj, prizadeti otroci potrošijo večino njih za golo premagovanje stresnih situacij in golo emocionalno preživetje (Jensen 2005, 23).

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2004, 8). Risanje, kiparjenje, pantomima, delo s simboli ipd. so za to odlične metode. Mladostniki sicer čutijo, da bodo s sliko povedali več kot z besedo, zato je razumljivo, da se tovrstnih metod branijo.8 Velikokrat pozneje ugotovimo, da je šlo pri neverbalnem izpovedovanju za resnejše učenje, kot smo pričakovali.

Pri verbalizaciji „izdelkov“ se skoraj avtomatično ustvari ozračje molitve. Z malo spretnosti lahko oblikujemo okolje, kjer mladi čutijo potrebo po molitvi. Tako lahko vsako verbalizirano izpoved sklenemo s spontanimi prošnjami ali zahvalami, ki jim dodamo običajni vzklik „Prosimo te, usliši nas!“ ali „Bogu hvala!“.

Terapevtsko razsežnost religioznega učenja in poučevanja vidim najprej v izpovedi, potem pa tudi v emocionalni solidarnosti, ki jo nadgradimo s pozitivno religiozno komunikacijo. Šele po taki doživljajsko-izpovedni enoti in pozitivni komunikaciji je na vrsti teološko oznanilo. Neformalno so ga bili mladostniki že deležni, s formalizacijo pa ga oblikujemo in posredujemo tako, da ga lahko integrirajo v lastna doživetja in v teh primerih neredko pridejo do tradicionalnega „aha-spoznanja“. Gre namreč za nekakšno “ambivalentno napetost”, v kateri mladi včasih Boga zavestno ljubijo in nezavedno sovražijo, včasih pa ravno obratno, nezavedno oz. intuitivno ljubijo in “zavestno sovražijo” (Ringel, Kirchmayer 1986, 30). Do omenjene „aha-spoznanja“ pride v trenutkih, ko lahko v povezavi s konkretnimi dogodki nezavedno oz. intuitivno in zavedno vzljubijo Boga. V povezavi z emocionalno inteligentnostjo, kjer mladostniki svoje težave in izzive reflektirajo pod vidikom „zadnjega smisla“, prav religiozna inteligentnost neredko postavlja življenje na „nove temelje“.

2.2 Oblikovanje karakterjev in verski pouk Fritz Riemann v knjigi „Grundformen der Angst“ (Temeljne oblike strahu) navaja štiri tipe s strahom obremenjenih osebnosti. Vsaka lahko po svoji poti pripelje do nekontroliranih čustvenih izbruhov, ki niso škodljivi le za osebnost samo, marveč tudi za njeno okolico. Zaradi tega je prizadevanje za pozitivno ozračje in dobro komunikacijo v razredu zlasti v obdobju adolescentnega odraščanja nadvse pomembno.

V prvo skupino spadajo ljudje s pretežno shizoidnimi lastnostmi, ki težijo k samostojnosti in neodvisnosti (Riemann 2003, 20). Zanje je značilno, da uspejo svoje osebno čustveno življenje zelo dobro prikriti in obvladati. Radi se pogovarjajo o splošnih zadevah, zmanjka pa jim besed v osebnih pogovorih. Pravimo, da „bežijo“ pred dolgotrajnimi osebnimi odnosi, saj jih je strah, da bi izgubili svojo svobodo, enkratnost in neponovljivost (Riemann 2003, 26). V navezovanju stikov so zelo spretni in so znani kot dobri organizatorji. Navadno imajo veliko „enakovrednih“ prijateljev in prijateljic, ne želijo pa se na nikogar trajno „vezati“.

V drugi skupini so ljudje z depresivnimi potezami. Ti naravnost hrepenijo po bližini in želijo biti „popolnoma“ sprejeti. V želji po totalni pripadnosti pozabljajo na svoj „jaz“ in na „jaz“ drugega (Riemann 2003, 68), zato s svojim tarnanjem, ljubosumjem in obsojanjem znajo zelo dobro „nežno“ ubijati. Na začetku jih skupina pogosto zelo dobro sprejme ter jih izraža sočutje in pomoč, pozneje pa se jim počasi Včasih na začetku takih metod postanejo celo bolj nemirni, kot smo jih navajeni. Čeprav potrebujemo kar nekaj spretnosti, da jih umirimo, je dobro vedeti, da gre v večini primerov za ustvarjalni nemir, za neko vrsto treme, saj čutijo, da gre za globlje učenje, kot so predvidevali.

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vsi po vrsti začnejo izogibati, zato pogosto želijo preprosto zamenjati skupino, kjer ponovno iščejo svoje „poslušalce“.

Tretjo skupino sestavljajo „tradicionalisti“, ki se bojijo sprememb, če pa do njih pride, se največkrat obračajo po vetru. Zanje je tudi značilno, da dobro izpolnjujejo red in so zelo disciplinirani. Strah pred negotovostjo in spremembo jih sili v ustvarjanje „absolutnega“ reda in trajne discipline, kjer ustvarjalnost posameznika nima kaj iskati. Tudi v partnerskih odnosih ti ljudje bolj „funkcionirajo“ kot ljubijo (Riemann 2003, 120). V poznejših letih se zlasti pri religioznih ljudeh te značilnosti rade podaljšajo v skrupuloznost. Ključni razlog za to vrsto strahu je nezaupanje vase, ki ga kompenzirajo v strogem redu, stalnosti in največkrat v prefekcionizmu.9 V skupini se tak človek ne želi izpostaviti, njegov najpogostejši odgovor je „kar bodo drugi rekli“.

V četrti skupini so „umetniki“, ki ne prenesejo stalnosti in ne upoštevajo vzročnih povezav. S svojimi histeričnimi značilnostmi neredko izgubijo orientacijo in stik z realnim življenjem ter radi tvegajo več, kot dovoljujejo okoliščine (Riemann 2003, 158). Svoje življenje stalno spreminjajo in niso sposobni držati reda.10 Edina stalnost so neizpolnjene obljube. V skupini so polni predlogov in trenutnih navdihov, kar pomeni, da dejansko funkcionirajo približno tako kot maternica, od koder v povezavi z grščino tudi prihaja izraz „histeričnost“. Najraje so v skupini, kjer lahko oni predlagajo, drugi pa delajo.

Omenjene značilnosti v realnosti niso tako „čiste“, kot jih izrisuje naš „ratio“ (Riemann 2003, 209). So pa v nekakšni obliki navzoče v vsaki skupini.

Vse te značilnosti so prežete in v veliki meri celo usmerjane na podlagi čustvenega naboja, ki je v vsakem človeku. Vsaka od teh skupin hrepeni po odrešenju, ki jo najpogosteje išče v svojem nasprotju.

Zanimivo, da veliko teh karakteristik najdemo tudi v Jezusovih odrešitvenih dejanjih. Tako npr. v Kani Galilejski (Jn 2,1–11) srečamo Marijo, ki je čuteča in prva vidi, da na svatbi nekaj manjka in to potoži Jezusu. Jezus o tem najprej noče nič vedeti in reagira v skladu s shizoidno osebnostjo. Rešitev je v tem, da Marija preseže depresivne občutke ter postane „močna“, Jezus pa ji neopazno prisluhne in se ji približa ter stori čudež. Enkraten primer, kaj pomeni – ne ignorirati, temveč presegati osebnostne značilnosti in jih medsebojno dopolnjevati.

S prilagodljivci ter strahopetnimi zagovorniki reda se Jezus sreča ob prešuštnici (Jn 8,1–11). Odreši jih tako, da jih razžene in s tem prisili vsaj do minimalnih osebnih odločitev. Tudi v znani sključeni ženi (Lk 13,10–17) lahko prepoznamo anankastičnega človeka, ki so ga pritiski od zunaj sključili in potisnili na obrobje ter onesposobili za človeka vredno življenje. Toda Jezusov dotik jo ozdravi in ji vrne pokončen pogled v prihodnost.

Nekakšno „mešanico“ med shizoidnostjo in histeričnostjo srečamo v čolnu, ko Jezus pomiri vihar na morju (Mt 8,23–27). Vsak se ukvarja s svojimi zadevami, Prve znake takega ravnanja odkrijemo v potrebi po pogostni dodatni samokontroli. Tako “moram” dvakrat preizkusiti, če sem “zaklenil vrata, ugasnil luč ipd”. Hkrati pa se do minute držim ritma, npr. pri spanju – skoraj ne glede na okoliščine.

10 Tako stalno govorijo, kako bodo „jutri“ pospravili stanovanje in kako bodo od „jutri“ naprej zgodaj vstajali ipd.

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pozabijo na Boga in ga pustijo „zaspati“, ko pa jim teče voda v grlo, je vse narobe in v hipu zahrepenijo po odrešenjskem odnosu. Histeričnost lahko prepoznamo tudi v obsedencu z verigami (Mr 5,1–19), ki ga Jezus najprej s pogovorom umiri, nato pa ga osvobodi od emocionalnega negativizma in bestialne agresivnosti.

Jezusovih čudežev ne želim reducirati na terapijo. Prepričan pa sem, da se njegova beseda lahko dotakne le človeka v konkretnih situacijah in le tako, da se počuti človek sprejetega, vključno s svojimi hibami in značilnostmi. Koncilska definicija “Gratia suponit naturam” vključuje človeka v vseh okoliščinah in upošteva tudi karakterne poteze ljudi (Ringel, Kirchmayer 1986, 29). Jezus slehernega brezpogojno sprejema, ljubi in odrešuje. Po znamenju sprejetosti človek zahrepeni po teološki dimenziji odrešenja, po molitvi in živi komunikaciji z Bogom.

Predstavljene značajske poteze seveda niso le negativne, v mnogih situacijah spregovorijo pozitivno in odrešujoče. Z občutki depresivnosti prepojeni ljudje okolje senzibilizirajo za človeka v stiski in potrebi. Nekoliko bolj shizoidni ljudje pa depresivnega človeka znajo potegniti iz negativnih občutkov in ga spodbudijo, da ne vidi povsod le senčnih plati življenja. Tako se shizoidni človek od depresivnega lahko uči čutečnosti in empatije, depresivni človek pa se od shizoidnega nauči, kako premagati težave ter jih po potrebi tudi sprejeti kot nekaj, kar ga ne sme preprosto potreti. Brez depresivne dimenzije bi shizoiden razred oblikoval kolegialne odnose, kjer bi se v „funkcionalnem projektnem razmišljanju“ posameznik izgubil, depresivni razred pa bi se brez shizoidnih potez sprevrgel v skupino „jamračev“, ki bi izgorevala v lastnih problemih. Le v medsebojni sinergiji tak razred lahko raste v skupnost z občutkom za „šibkega člana“, hkrati pa si upa postavljati cilje in poskrbi za vedro ter ustvarjalno komunikacijo.

Podobno velja za pretežno kompulzivne in histerične osebnosti. Kompulzivna dimenzija skrbi za red, disciplino in določeno mero rutine, hkrati pa je ta skupina navadno dosledna in delovna. Histerični posamezniki pa zelo dobro poskrbijo, da v razredu ne pride do dolgočasnega in turobnega ozračja. Čeprav so velikokrat dokaj mirni in tihi, bodo v pravem trenutku „eksplodirali“ ter tako celotnemu razredu dali „novo barvo“. Zlasti v morebitnih napetih situacijah in v komunikaciji z avtoriteto skupine ne bodo pustili na cedilu. Za skupino se zavzamejo tudi zato, ker radi tvegajo in se brez težav izpostavijo. Če bodo v zaostrovanju šli „predaleč“, lahko vedno računajo na depresivno „skupinico“, ki bo z njimi čutila in jih tiho podprla, ter na shizoidne posameznike, ki bodo celotno situacijo galantno umirili.

3. Verski pouk stimulira inkluzivno učenje V sodobnem času postaja vse pomembnejša oblika poučevanja povezana s pojmom inkluzivne pedagogike, ki vključuje vse življenjske razsežnosti. Inkluzivna pedagogika ne gradi le na kognitivnem učenju, marveč upošteva tudi telesno, čustveno, kulturno, duhovno in religiozno dimenzijo. V središče učnih procesov postavlja komunikacijo. V skladu z dognanji nevrobiologov ugotavljamo, da se vse, kar izkusimo in doživimo na ravni odnosov, transformira v posebne biološke signale v možganih, ki vplivajo na naše ravnanje in obnašanje, kar povratno zopet rezultira v komunikaciji oz. v odnosih (Bauer 2007, 15–16). Pozitivna komunikacija tako „trenira“ naše telo za boljše odnose, negativna komunikacija pa hromi medsebojne 142 zbornik_final.indd 142

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odnose, kar dodatno ogroža uspešno komuniciranje. To človeka potiska v negotove in stresne situacije, stres, strah pred napakami in poniževanje pa so „ubijalci učenja“ (Bauer 2007, 37).

Bauer navaja tri tipe nevrobioloških signalov, ki so ključni za uspešno življenje in delo. To „sveto trojico“ sestavljajo dopamini, ki nas hranijo z veseljem do dela, vztrajnosti in naporov, opioidi, ki skrbijo za dobro telesno in čustveno počutje ter oxitocin, ki nas motivira, da smo radi med ljudmi in se počutimo povezane z drugimi (Bauer 2007, 19; Winkel 2005, 444).

Do vseh teh bioloških procesov prihaja tudi pri zdravi in pozitivno usmerjeni verski vzgoji, saj nam približuje emocionalno okolje, v katerem telo dobro deluje.

V tem smislu lahko verski pouk gradi razredno skupnost le, če ima na področju komunikacije v učnem programu „centralno vlogo“ in, če je zastavljen inkluzvno.

Zaradi oblikovanja kolektivne identitete in občutka pripadnosti je dobro, če je konfesionalen. Mora pa biti dovolj odprt, da se čutijo sprejete in lahko enakovredno sodelujejo tudi dijaki, ki formalno ne pripadajo večinski cerkvi ali verski skupnosti (Feiner, Jantscher 2008, 328). Primerna konfesionalnost namreč omogoča, da tudi pripadniki drugih verskih skupnosti poiščejo svoje korenine in v spoštljivem dialogu gojijo lastno religijsko identiteto, hkrati pa uspešno rešujejo življenjske probleme v okviru konkretne razredne skupnosti.

Ni nujno, da je verski pouk prepleten z ostalimi predmeti in učnimi vsebinami, je pa pomembno, da zanj vedo in ga v nekaterih dimenzijah poučevanja in dela z dijaki predpostavljajo tudi pri ostalih predmetih. Čeprav je pri verskem poučevanju predvideno tudi poučevanje, je v središče pedagoške in didaktične dejavnosti postavljen dijak. Gre za didaktični in pedagoški proces, kjer posameznik in skupnost transcendira življenjska vprašanja. V tem kontekstu verski pouk odpira vsa ključna življenjska vprašanja, ki vključujejo tako medsebojne odnose v razredu in z učitelji kot tudi odnose s starši in prijateljskimi druščinami. Tako sestavljajo razredno skupnost v prvi vrsti dijaki in dijakinje ter učitelji in učiteljice – zlasti tisti, ki v razredu pedagoško delujejo – v širšem smislu pa tudi družinski člani in prijatelji dijakov in pedagoških delavcev. Vsi ti seveda niso fizično navzoči pri pouku, jih pa lahko vključimo posredno – pri obdelavi življenjskih vprašanj. Je pa dobro, če ob kaki priložnosti, npr. ob sklepu duhovne obnove ali pri kaki “razredni maši”, tudi aktivno sodelujejo.

Tak verski pouk temelji seveda na izkustvenem učenju in poučevanju ter tako na verbalni kot neverbalni komunikaciji, kar pomeni, da upoštevamo celotno dijakovo in učiteljevo življenjsko ozadje ter spodbujamo različne poti izražanja. Vse to sicer lahko delamo tudi v okviru razrednih ur in je dobro, če prihaja do kompatibilnega sodelovanja. Razlika med verskim poukom in razrednimi urami pa je v tem, da verski pouk nudi več možnosti za odpiranje Transcendenci in religiozni komunikaciji.

Bibliografija Armstrong, Thomas. (1997). Multiple Intelligences in the Classroom. Alexandria – Virginia: Association for Supervision and Curriculum.

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Eltern. Hamburg: Hoffmann und Campe.

Borba, Michele. (2001). Building Moral Intelligence. San Francisco: Jossey Bas. Coles, Robert. (1999). The Secular Mind. Princeton: University Press.

Ellgring, Heiner. (2004). Nonverbale Kommunikation. In: H. S. Rosenbusch & O. Schober (Ed.), Körpersprache und Pädagogik. Hohengehren: Schneider Verlag, 7–67.

Feiner, Franz & Jantscher, Barbara. (2008). Gelebter Dialog. In: H. Knauder & F. Feiner & H. Schaup (Ed.), Jede/r ist willkommen: Die inklusive Schule – Theoretische Perspektiven und praktische Beispiele. Graz: Leykam, 321–330.

Forgas, P. Joseph. (2000). Feeling and Thinking: Summary and Integration. In: Joseph P. Forges (Ed.), Feeling and Thinking: The Role of Affect in Social Cognition. Cambridge: University Press, 387–406.

Gams, Matjaž. (2005). Znanost o verovanju. In. Informacijska družba IS 2005 : Zbornik 8. mednarodne multikonference. Ljubljana: Institut „Jožef Stefan“, 43–47.

Gardner, Howard. (1993). Frames of Mind. The Theory of Multiple Intelligences.

New York: Basic Books.

Gardner, Howard. (1999). Intelligence Reframed. Multile Intelligences for the 21st Century. New York: Basic Books.

Gerjolj, Stanko. (1997). Vzgoja vesti v pluralni družbi. In: Etična vzgoja : zbornik simpozija. Ljubljana: Družina, 14–26.

Gerjolj, Stanko. (2009). Živeti, delati, ljubiti. Pedagoška in psihološka interpretacija bibličnih pripovedi. Celje: Mohorjeva družba.

Gostečnik, Christian. (2005). Psihoanaliza in religiozno izkustvo. Ljubljana: Brat Frančišek in Frančiškanski družinski Inštitut.

Gibbs, C. John & Basinger, S. Karen & Grime, L. Rebecca. (2003). Moral Judgment Maturity: From Clinical to Standard Measures. In: Shane J. Lopez and C. R. Snyder (Ed.), Positive Psychological Assessment: A Handbook of Models and Measures. Washington, DC: American Psychological Association, 361–373.

Goleman, Daniel. (1997). Emotionale Intelligenz. München: DTB. Jensen, Eric. (2005). Teaching with the Brain in Mind. Alexandria: ASCD. Kihlstrom, F. John and Cantor, Nancy. (2000). Social Intelligence. In: Robert J. Sternberg (Ed.), Handbook of Intelligence. Cambridge: University Press, 359–379 Kindlon, Dan & Thompson, Michael. (1999). Raising Cain: Protecting the Emotional Life of Boys. New York: Ballantine Publishing Group.

Krašovec, Jože. (1999). Nagrada, kazen in odpušcanje: Mišljenje in verovanje starega Izraela v luči grških in sodobnih pogledov. Ljubljana: Slovenska akademija znanosti in umetnosti.

Mayer, D. John & Salovey, Peter. (1997). What Is emotional intelligence? In: P. Salovey & D. Sluyter (Eds.), Emotional development and emotional intelligence: Implications for educators. New York: Basic Boocks, 3–31.

Mayer, D. John & Salovey, Peter & Caruso, David. (2000). Models of Emotional Intelligence. In: Robert J. Sternberg (Ed.), Handbook of Intelligence. Cambridge: University Press, 396–420.

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Musek, Janek. (2005). Psihološki, nevroznanstveni in evolucijski vidiki verskega doživljanja. In: Informacijska družba IS 2005 : Zbornik 8. mednarodne multikonference. Ljubljana: Institut „Jožef Stefan“, 48–51.

Nussbaum, C. Martha. (2001). Upheavals of Thought: The Intelligence of Emotions.

New York: Cambridge University Press.

Riemann, Fritz. (2003). Grundformen der Angst: Eine tiefenpsychologische Studie.

München – Basel: Ernst Reinhardt Verlag.

Shachtman, Tom. (1995). The inarticulate society: Eloquence and Culture in America.

New York – London – Toronto – Sydney – Singapore: The Free Press.

Showers, J. Carolin. (2000). Self-Organisation in Emotional Contexts. In: Joseph P. Forges (Ed.), Feeling and Thinking: The Role of Affect in Social Cognition.

Cambridge: University Press, 283–307.

Winkel, Rainer. (2005). Am Anfang war die Hure: Theorie und Praxis der Bildung.

Hohengehren: Schneider Verlag.

Zohar, Danah & Marshall, N. Ian. (2000). Duhovna inteligenca. Tržič: Učila.

Povzetek V pluralnem okolju verski pouk sicer spreminja svojo vlogo, je pa ne izgublja.

Njegova konfesionalnost ne more biti več tako vidna, kot je bila v preteklosti, kljub temu pa raziskovalci ugotavljajo, da je dragocena, saj po eni strani goji občutek identitetne pripadnosti, hkrati pa v odprtem in spoštljivem vzdušjo isto omogoča tudi pripadnikom manjših verskih skupnosti. V tem kontekstu ključna naloga verskega pouka ni neposredno “katehetsko oznanilo”; verski pouk je navadno antropološko zasnovan in se v prvi vrsti ukvarja z odpiranjem temeljnih življenjskih vprašanj, hkrati pa nudi svojevrsten prispevek k reševanju problemov, ki je v tem, da v učni proces vključuje religiozno dimenzijo oz. religiozno komunikacijo ter tako življenje transcendira in ga postavlja pred ogledalo “zadnjega smisla”. To vlogo lahko izpolni verski pouk le, če je koncipiran kot konstitutivni element celotnega učnega programa, z vidika komunikacije in oblikovanja razredne skupnosti, ki je za učence in dijake pomembnejša od šolske skupnosti, pa zavzema centralno mesto. Ker obsega tudi religiozno komunikacijo, teoretično omogoča verski pouk najbogatejšo interpersonalno in intrapersonalno komunikacijo tako na imanentni kot na transcendentni ravni, dejanski utrip mladih pa ga postavlja pred vedno nove izzive, ki ga silijo k vedno novim spremembam in izboljšavam.

Ključne besede verski pouk, pluralno okolje, razredna skupnost, komunikacija, inkluzivno učenje

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Niko Tunjić

Identiteta učitelja verskega pouka

Uvod Drugi vatikanski koncil je posebej poudaril poklicanost vzgojiteljev, ki je lastna mnogim katoliškim laikom kakor tudi drugim, ki so si izbrali drugačno življenjsko pot znotraj Cerkve.

Vzgojitelj je vsakdo, ki prispeva k izobrazbi človeka. V šolah so to predvsem učitelji, ki so si to izbrali kot svoj poklic. Ne samo zaradi svoje številčnosti, temveč tudi zaradi institucionalno zastavljenih ciljev šole si zaslužijo posebno pozornost.

V pomoč so jim vsi, ki so kakorkoli povezani s šolskim izobraževanjem: ravnatelji, svetovalci, mentorji in koordinatorji, ki dopolnjujejo učitelje v razredu in pri izobraževanju. Sem sodijo tudi administrativni in pomožni kadri. Nadaljnje misli o tem in o razumevanju katoliških vzgojiteljev se nanašajo predvsem na učitelje, lahko pa bi bile kot vzpodbuda in razmislek koristne tudi katerikoli drugi skupini ljudi v kakem drugem poklicu.

Na učitelja ne gledamo zgolj kot na strokovnjaka, ki je omejen na sistematično prenašanje znanja, temveč bolj kot na vzgojitelja, ki želi oblikovati ljudi. Njegovo poslanstvo sega prek golega predavanja, ki ga seveda ne izključuje. Za obe ti poslanstvi, učitelja in vzgojitelja, je potrebna primerna izobrazba in priprava. Danes se vloge vzgojitelja ne da pridobiti brez te podlage. Posebno mesto v izobraževanju pa ima učitelj verskega pouka, o katerem bo govora v mojem referatu.

1. Učitelj verskega pouka je odgovoren za druge Izobraževalni odnos ni samo skupno preživljanje časa. Fizična bližina ne pomeni nujno srčne bližine. Odnos zahteva precej več kot to, da si z nekom skupaj. Pomeni pomoč pri celostni rasti nekoga. Učitelj verskega pouka opogumlja, pomaga in podpira osebno učenčevo iskanje in rast. Tudi poučevanje o vrednotah, ki naj bo trdno, a obzirno, ni v službi kake abstraktne resnice, ampak v dobro konkretne učenčeve rasti. To se ne da doseči s silo neke ustaljene vloge, ampak s tem, da osebo sprejmemo, „da bi si pridobili njeno srce in zaupanje, ker je učitelju verskega pouka razkrila nekaj vrednega, dialog kot vir obogatitve. Vpliven je tisti, ki ga imajo za človeka, ki je vedno na voljo“ (Vecchi 1998, 141).

Pravo srečanje se seveda ne zgodi v trenutku. Ima svoje nadaljevanje, tako da je vse, kar se zgodi v nekem določenem času, potrebno nadaljnje skrbi. Učitelj verskega pouka postane odgovoren za tisto, kar je „zmehčal/udomačil“ (De Saint-Exupery 1982, 72). Učiti in vzgajati ne pomeni poslati nekoga na pot z vsemi potrebnimi navodili; pomeni iti z njim na pot in deliti z njim notranje potovanje. Oba morata hoditi skupaj, zares skupaj, to je skladno premagovati vse ovire, ki se pojavijo na poti. Če poučevanje in vzgajanje pomeni z ljubeznijo sodelovati pri rasti osebe in gradnji njene prihodnosti, potem to ne more biti nekaj občasnega, pomeni pravo angažiranje v življenju nekoga. Vzgoja ne bi smela biti nadzor nad življenjem drugega, daljinsko 147 zbornik_final.indd 147

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vodenje ali dajanje navodil „od zgoraj, temveč stalno skupno iskanje in preboj k doseganju zastavljenih ciljev. To naj se izpelje s spoštovanjem do svobode mladega človeka, ustrezno njegovi starosti in stopnji zrelosti.

Nanje bi se morali obračati z ljubeznijo, dobroto, pozornostjo in ozaveščenostjo in ves čas imeti v mislih, da jih ne moremo prisiliti, da stopijo na svojo življenjsko pot. Če z mladimi ljudmi ravnamo kot z zrelimi osebami in jim namenimo svojo pozornost, bodo lahko našli svojo pot“ (Garezonio 1997, 52).

Učitelj verskega pouka je prijatelj mladih, a ne na isti način, kot so oni med seboj.

Ne dovoli jim, da ga asimilirajo; tudi sam jih ne asimilira. To je simetrično razmerje, in ne razmerje med enakimi. Ta „neenakost je opazna predvsem tedaj, ko je velika razlika v letih, a je prisotna tudi če razlika ni tako velika“ (Vecchi 1999, 177).

2. Učitelj verskega pouka kot spreten sogovorec Aristotel je dejal, da je človek bitje, ki govori. Njegova značilnost je govor, s katerim ne samo poimenuje stvari, izraža tudi potrebe in želje, zna uporabljati metafore in oddvojiti izraz od osnovnega pomena in mu dati novega. Izobraževanje človeka, posebno v zgodnjem obdobju, pomeni omogočati prehod od ne-govorne stopnje k stopnji govoreče osebe, ki je sposobna poimenovati vse, kar jo obdaja. Komunikacija je poseben odnos, od katerega je odvisen uspeh izobraževanja. Prava komunikacija je umetnost, ki ne zahteva le znanja pravil komuniciranja, temveč tudi poseben odnos do sogovorca, ki je znan kot empatija (razumevanje, sočutje). Komunikativnost in empatija sta dve značilnosti učinkovitega učitelja verskega pouka.

3. Učitelj verskega pouka, ki zna komunicirati Vse človekovo duhovno življenje sestoji iz komunikacije, dialoga, dajanja in sprejemanja, graditve kulturnih območij, ki se porajajo samo iz medsebojnega prizadevanja in ljubezni. Psihologi poudarjajo, da za razvoj svoje osebnosti človek potrebuje partnerja; potrebuje nekoga „drugega, ki v njem prebudi nova vprašanja, presoje, odločitve, nekoga, ki mu je izziv. Človek je po naravi usmerjen v duhovno skupnost z drugimi ljudmi“ (Macan in dr. 1995, 215).

Komuniciranje med učiteljem verskega pouka in dijakom je srečanje, v katerem oba udeleženca najdeta nekaj vrednega. S tem ni mišljena samo verbalna, temveč tudi neverbalna komunikacija, komunikacija na ravni subjekta in komunikacija na ravni razmerja. Na ravni subjekta je uspeh odvisen od tega, če so besede ali govorni simboli dobili isti pomen. Torej, medtem ko je na ravni subjekta uspeh odvisen od strokovne usposobljenosti vzgojitelja, igra na ravni odnosa večjo vlogo njegova pedagoška in psihološka sposobnost komuniciranja. Duhovna dimenzija je še posebej pomembna in je danes „priznana kot integrativni faktor posameznika in njegove eksistenčne celovitosti. Tako se duhovna komponenta, v najširšem pomenu besede, nanaša tako na učenca kot na učitelja“ (Baloban 1996, 19).

Namen pomoči, ki jo učitelj verskega pouka daje učencu, je celosten napredek, to je na vseh treh ravneh: na intelektualni, emocionalni in duhovni.

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Jezus je dal zgled človeka, ki do popolnosti obvlada komuniciranje, „umetnika“ besede“, npr. ob pogovoru z učencema na poti v Emavs pa tudi v mnogih drugih primerih. „Korak za korakom jima razkriva pomen svojega trpljenja in vstajenja.

Učenca sta potujočega tujca pozorno poslušala. Bila so ju sama ušesa. Njuni srci sta bili topli. Led nezvestobe in brezupnosti se je razlomil in omehčal trdo srce.“ (Miranda 1998, 15–17) Vendar to še ni vse. Tisti, ki so res vstali, se bodo prikazali le v znamenju razlomljenega kruha.

4. Sposobnost učitelja verskega pouka za razumevajočo identifikacijo Med mnogimi lastnostmi, ki krasijo Jezusov pogovor z učenci, je za vzgojni odnos še posebno pomembna sposobnost razumevajoče identifikacije. To ni samo poslušanje; je vsesplošna notranja pozornost, poslušanje s srcem. Torej se lahko vprašamo, kaj je pravzaprav razumevanje? Lahko bi rekli, da je kognitivna in emocionalna sposobnost identificirati se s položajem druge osebe in videti svet z njenimi očmi (Bratanić 1993, 61). Očitno je to kompleksna sposobnost. Vključuje intelektualno in učinkovalno stran naše osebnosti. Je rezultat medsebojnega delovanja kognitivnih in emocionalnih procesov, pri čemer so emocionalni pomembnejši.

Glede na pomembnost te sposobnosti bi bilo morda koristno spomniti se, iz česa sestojita kognitivna in emocionalna razsežnost dobrega odnosa med ljudmi. Kognitivna empatija sestoji iz razumevanja in sprejetja vloge in stališč druge osebe in je torej povezana s percepcijo in razumevanjem informacij o „stanju“ druge osebe; medtem ko je emocionalna empatija čustven odziv na situacijo druge osebe in na emocije, ki jih le-ta v tej situaciji doživlja. Kognitivna empatija je predpogoj za emocionalno, zaradi tega, ker sta percepcija in razumevanje drugih oseb in njihovih občutkov od nje odvisni (Pastuović 1997, 70).

Umetnost poslušanja je v medsebojni povezavi s komunikacijo. Je izjemnega pomena za vse, ki kakorkoli sodelujejo, še posebno za vzgojitelje. Kajti pogosto slišimo samo tisto, kar želimo slišati in ne tistega, kar nam druga oseba v resnici želi povedati. Zatorej je bistveno, da si pridobimo umetnost empatičnega poslušanja, ki nam omogoči vstop v skrivna območja osebe. Vendar pa se to nikoli ne sme storiti na silo, niti z izgovorom za boljšo informacijo.

Učitelj verskega pouka bi moral biti sposoben poslušati, če naj v resnici pomaga mladim pri njihovem oblikovanju: posluša naj pozorno in prisluškuje o realnosti, v kateri živijo, prisluhne njihovim izkušnjam, idealom, vznemirjenju in strahovom. „Poslušanje je oblika ljubezni. Kjer ni ljubezni, ni vzgoje. In ljubezen umre z brezosebnim in brezimnim“ (T. de Chardin, v: Bratanić 1997, 55).

Iz empatičnega poslušanja se rodi beseda, ki ni zgolj hladno podajanje informacij.

Zato „namen pogovora ni izpolnjen z veliko govorjenja, ampak z izkazovanjem ljubezni skozi besedo, kjer se dva srečata. Njegov pomen ni skrit v nečem drugem, npr. v neki temi, ampak v partnerjih samih. Pogovor pomeni združevanje“ (Ratzinger 1993, 237).

Pravi učitelj verskega pouka obvlada umetnost empatične identifikacije. Ve, kako dijaka sprejeti, slišati in razumeti. Je človek srca, ki privablja pozornost in ljudi navdaja z zaupanjem v avtomatiziranem in vse bolj brezosebnem svetu.

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5. Postopnost pravila izziva Vsaka namera, vsako odločno dejanje je neke vrste začetek. Življenje vsakega človeka je pot k sebi. Človek je povabljen, da postane popolnoma tisto, kar je po svojem bistvu. Ljudje se na to različno odzivajo. Nekateri raje živijo v „intimnosti stoječe vode“, kot da bi plavali v tekoči; drugi se, raje kot da bi plavali, oprimejo palic in plastenk, ki jih nosi reka in se z nerodnimi gibi rok uspejo ohraniti na površju; tretji zopet mislijo, da je življenje zanimivo prav zaradi možnosti, da uresničijo sanje, zato iščejo svojo osebno legendo. Življenje je proces. A resnica je tudi v tem, da je podvrženo zakonu postopnosti. Želeno lahko dosežemo le korak za korakom, s trudom in prizadevnostjo.

6. Postopnost – metodološko in vzgojno pravilo Postopnost je eden osnovnih zakonov narave, je pa tudi priznano metodološko in vzgojno učno pravilo. Spoštovanje ritma in postopnosti je neizogiben življenjski zakon.

Naše življenje poteka v napetosti med tem, kar smo, in tem, kar naj bi še postali, kar nam je še treba dovršiti. Osebna identiteta se „realizira v uravnoteženem in plodnem razmerju med sedanjim resničnim jazom in idealnim jazom, med tem, kar oseba je z vsemi prednostmi in omejitvami, in tem, kar čuti, da bi morala biti s svojimi ideali in stremljenji. Iz te dinamične uravnoteženosti človek dobi osnovni občutek samospoštovanja. To je predpogoj za svetlo in mirno življenje v razmerju, ki mu ga vsiljuje njegova lastna individualnost in raznolikost drugih“ (Cencini 1996, 136).

V zgodbi o učencih na poti v Emavs gre v veliki meri za pravilo postopnosti. To lahko vidimo po Jezusovih dejanjih, a tudi po notranjem procesu sprememb v srcih učencev. To spreminjanje se je začelo že dolgo, preden sta se tega zavedala. Kot sta kasneje priznala sebi: „Ali ni najino srce gorelo v naju, ko nama je po poti govoril in odpiral Pisma“ (Lk 24,32). Rezultat tega je bilo odprtje novih obzorij in duhovna rast. Zdaj vidita življenje in sebe v njem v povsem drugi luči. Nista več osredotočena na svoje želje, doživela sta preobrat: začenja se zavestna skrb za druge, za izpolnjenost, za prihodnost“ (Bajsić 1994, 48–49).

Učitelj verskega pouka upošteva pravilo postopnosti med celotnim procesom poučevanja in vzgajanja mladine. To pravilo ne zadeva samo kognitivne plati, temveč tudi ljubezen in potrebna dobra dela. Celo izkušnja verovanja je podrejena tej dinamični postopni rasti.

Pred postopnostjo pride „spuščanje“. Učitelj verskega pouka se spusti na raven učenčeve osebe, da se lahko srečata, da bi pomagal v njem sprožiti moč, da naredi korak v pravo smer. Če ni tako, vsaka spodbuda in prošnja učenca bolj zmede, kot pa opogumi. Razlikujemo tri pravila postopnosti: prvo je začeti s stališča osebka, drugo je v vsaki situaciji pazljivo določiti naslednji korak in tretje je predlagati določeno pot (Martini 2001, 26–29).

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7. Izziv – predpogoj za resnično rast Postopnost se ne sme nikoli razumeti kot izgovor za zmanjšanje izzivov, primernih človekovi moči. Nasprotno, vključuje obvezo, da se v neki situaciji možna vrednota materializira kot trenutek v rasti k novim izpolnitvam. Osnovni namen vzgoje je rast in popoln razvoj osebe. Že to dejstvo samo po sebi vsebuje izziv. Človekova rast ni nekaj spontanega, je zavestna, želena in načrtovana. Potrebna sta trud in napor.

Pravi učitelj verskega pouka s svojo modrostjo in s svojim bitjem veliko prispeva h krščanski rasti in s tem k rasti človeštva.

Danes radi govorimo o samoizpolnitvi, vendar se tega nikoli ne „doseže izven osebne rasti. Vsakdo, ki razmišlja o samoizpolnitvi izven osebne rasti, osebne dejavnosti in truda … bo na koncu razočaran“ (Kresina 1993, 147).

Vedno je treba imeti v mislih jasno zastavljen cilj in ga nenehno zasledovati.

Zato mora vzgojitelj učenca vedno priganjati, da naredi nekaj več, kot že dela, mu pomagati, da se izogne moralnemu in duhovnemu ponavljanju, hkrati pa paziti, da mu ne vzame poguma s prezahtevnimi ali neprimernimi zahtevami. Človek, ki je povabljen, da živi odgovorno v modrosti in ljubezni Božjega namena, je zgodovinsko bitje. „Iz dneva v dan se razvija s pomočjo svojih številnih svobodnih odločitev. Zato pozna, ljubi in izpolnjuje moralno dobroto v skladu s svojo rastjo“ (Ivan Pavao II. 1997, 28). Vzgojna kvaliteta učitelja verskega pouka se prepozna po tem, kako zna izbrati določen tempo in stil, primeren za osebo, ki mu pride na pot.

8. Učitelj verskega pouka kot prepričljiv pričevalec V sodobnem razmišljanju o izobraževanju je poudarek na vzgojitelju. Ustaljene izkušnje kažejo na pomanjkljivost formalnih poti, osredotočenih na subjekt ali na pridobivanje kompetence in dragocenih strokovnih tehnik. Vsesplošno pomembno je, da je vzgojitelj vpet v izobraževanje z vsem svojim bitjem. Njegove komunikacijske in vzgojne sposobnosti niso nekaj ločenega, temveč so globoko povezane z osebo.

Vzgojna pomoč zahteva od vzgojitelja globoko zavzetost. Njen namen je, da vključi učenca v celoti, ob upoštevanju vseh njegovih lastnosti. Zato pouk ni le posredovanje znanja, je pričevanje o življenju, katerega cilj je vzpodbujati in uvesti učenca v svet resnice, kar oba (učitelj in učenec) odkrijeta na svojem skupnem potovanju.

9. Moč pričevanja Razmerja med ljudmi so pomemben element vzgoje. Predstavljajo temelj vzgojnega dela. Iz vsakdanjih izkušenj vemo, da je to zapleten in dinamičen proces, ki pripravi vpletene ljudi, da delujejo v medsebojni odvisnosti. Če vzgajanje vključuje in zahteva, da z nekom hodimo k skupnemu cilju, potem je povsem jasno, da bo pričevanje v tem procesu imelo poseben pomen.

Vzgojitelj (učitelj verskega pouka) in njegov notranji svet se bosta izražala predvsem skozi vedenje, neverbalno govorico. Človeka se ne da navdihniti, če mu samo na brezoseben način predstaviš formule. Za avtentično evangeljsko izkušnjo mladih ljudi so potrebne vrednote. Življenjsko pričevanje je pri vzgoji največjega pomena.

Zaradi pomanjkanja varnosti in šibke identitete mladi iščejo pomoč pri uglednih odraslih: starših, učiteljih, vzgojiteljih. Želijo, da so jim ti ne samo blizu, ampak 151 zbornik_final.indd 151

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so tudi zanesljive priče. Iščejo pravzaprav „zanesljive in potrjene vernike“ in ne le „cerkvene uradnike“ (Marasović 1998, 11). Danes potrebujemo „trdno verujoče osebnosti, torej avtentične priče vere, ki so to po svoji eksistenčni celovitosti in po nedeljivi zapuščini in promociji Jezusove stvari“ (Baloban 1997, 101). Da bi naredili krščansko pričevanje učinkovito, „ga mora človek podpreti z vsem svojim bitjem“; potrebujemo priče, ki „izpričujejo resnico po evangeliju in način življenja, ki oznanja Jezusa v besedah, mislih in dejanjih“. To je preprosto res za vsakogar, ne glede na njegovo vlogo v družbi. Vendar pa bi to morala biti še posebno vrlina učitelja verskega pouka, ki mora biti osebno prepričan v vrednote, ki jih ponuja in mora hkrati imeti določeno pristojnost v komuniciranju, formiranju in opazovanju osebe. Globoko občuti in živi tisto, kar priporoča in želi posredovati. Je kvalificiran in posveča pozornost bolj primernim in učinkovitim sredstvom komuniciranja, je zavzet, dotika se globljih plasti osebe in vzpodbuja sodelovanje.

Zato bi na vseh ravneh morali razmisliti o tem, „ali bi ljudje v Cerkvi morali biti izurjeni za pričevanje vere. Vse učne načrte bi morali ponovno pregledati in ugotoviti, če še služijo osnovnemu poslanstvu, namreč, ali pripravljajo ljudi za življenjsko pričevanje o veri v svojem okolju. Ne gre za pomnožitev števila strokovnjakov, gre za nalezljivo pričevanje vsakega posameznega kristjana“ (Lehmann 1993, 289).

10. Pripadniki resnice Človek je izpolnjen samo z brezpogojno pripadnostjo resnici. Kajti, „kaj več pa duša išče kot resnico?“ (Aurelije 1985, 258). Človek išče absolutno resnico, pa tudi resnico o sebi. Vloga vzgojitelja je, da učenca vodi pri njegovem iskanju resnice. Koncil je poudaril naslednjo misel: „Skrivnost človeka se razkrije le v skrivnosti utelešene Besede (…) Kristus, novi Adam, po razkritju Očeta in Njegove ljubezni v celoti razkrije človeka sebi samemu in razplete njegovo plemenito poklicanost“ (GS 22).

Lahko je razumeti, da ni vzgoje brez gorečega iskanja resnice in iskrenosti v odnosih. „Pravo vzgojno srečanje je možno le, če vzgojitelj iskreno pokaže, kaj je globoko v sebi, v kaj veruje in kaj misli, da je pomembno: skratka, kaj omogoča da rečemo, da smo srečali resnično osebo“ (Martini 2001, 47). Ni dovolj, da si odprt, spreten in strokoven. Treba je biti predvsem resnicoljuben. Kakor je rekel Pavel: „Torej, da odložimo vse sprenevedanje in da vsakdo s sosedom govori po resnici“ (Ef 4,52), je pri vzgoji še posebna vrednota. Zavajanje, prevara, laži, nepoštenost in pretvarjanje so predvsem lastnosti človeka, ki ne razume potrebe po komunikaciji in povezovanju z drugimi, obstoja za druge.

Resnico o sebi spoznamo sami in s pomočjo drugih. Resnično srečanje ljudi in vzgojni odnos sta privilegiran kraj „razglasitve“ osebne resnice. Vzgojitelj je poklican, da je „povezovalec resnice“. Dejstvo, da sta oseba in njen blagor v središču vzgoje, le še osvetli to zahtevo. Vzgojitelj je v službi objektivne resnice, kar je odločilnega pomena za uspeh človeka kot osebe, in po drugi strani je poklican, da razume in pomaga osebi na poti k samopoznavanju in zorenju.

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11. Služenje – pomembna razsežnost vzgoje V središču vzgoje je oseba s svojo fizično in duševno močjo, s svojo delavno in ustvarjalno sposobnostjo, s svojim poslanstvom v družbi, s svojo versko odprtostjo.

Vse vzgojno delo je v službi osebe, da bi ji pomagali doseči svojo polno rast.

Iz tega dejstva izhaja pomembna naloga vzgojitelja. Zavzeti mora držo nekoga, ki je na voljo in služi. Biti na voljo „je skrajna odprtost in stalna pripravljenost na klic in prošnjo, ko se človek spotakne. Kdor je resnično svoboden, je tudi osvobojen sebe, da je lahko prost za druge. Taka svoboda predpostavlja osebno ponižnost v stvarnem in tudi v duhovnem pomenu besede, namreč opustitev svoje lastne promcije in odgovor na prošnje drugega.

Jezus, učitelj, ki mu ni para, je izbral prav to pot služenja. Kot je jasno zapisano: „Saj tudi Sin človekov ni prišel, da bi mu stregli, ampak da bi stregel in dal svoje življenje v odkupnino za mnoge“ (Mr 10,45). Ta Kristusov duh mora prevevati vse življenje in seveda tudi vzgojo.

Ta razsežnost služenja se nanaša na celo življenje, ne le na del časa ali dejavnosti verskega učitelja. To pomeni, da služenje zadeva celotnega človeka. Lahko bi rekli, da je služenje način obstajanja, življenjski stil, ki se rodi v globini učiteljeve biti. Njegove dejavnosti so prežete s stilom služenja, ki odločno nasprotje logiki „biti strežen“. Če je kdo egoist, je egoist v vsem, v svojem osebnem in v družbenem življenju. Stil človeka spremlja povsod. Egoizem je stanje brez življenja. Bolj natančno, služenje učitelja verskega pouka pomeni, da se mora čutiti odgovornega za učenca. V Evangeliju je to jasno izraženo. Evangelij bomo razumeli, ko bomo poglobili veličino in odkrili božji pomen služenja. To ne pomeni suženjstvo. Služenje pomeni živeti za nekaj, kar je znotraj, skrbeti za nekaj iz notranjosti, predati se za drugega. Zato služenje učitelja verskega pouka ni le odziv na potrebe, je tudi sprejetje osebe. Evangelij jemlje besedo „sprejeti“ zelo resno, tako da pomeni isto kot sprejeti Gospoda. To pa je dati nekomu prostor v svojem lastnem življenju, med svojimi lastnimi skrbmi. Človek res ne more izpričati ljubezni z ničimer drugim kot s tem, da nekoga toplo sprejme, je z njim, zanj nekaj naredi in nazadnje se mu in se zanj preda“ (Turčinović 1997, 114).

Zaključek Vloga vsakega človeka, ki sodeluje pri rasti in dozorevanju neke osebe, je pomembna. Pravilen in zdrav odnos vzgojitelja ta proces omogoči in pospeši, slab pa vodi v poraz; napake pustijo posledice na posamezniku in družbi. Če se želi učitelj verskega pouka odzvati na potrebe vzgoje, mora najprej spoznati, da se tudi sam še vedno vzgaja. Zato govorimo o vseživljenjski vzgoji in izobraževanju, ki vključuje pouk o eksistenčnih vprašanjih, vsakodnevno skrb in trud. Drugim lahko pomagamo le, če smo sami dosegli potrebno raven zrelosti, samozavesti in integritete. Zato je potrebno „živeti v stanju stalnega izobraževanja v vsakodnevnem trudu za napredovanje k polnemu uresničenju človeštva, skupaj z drugimi.“ Ko nastopamo kot vzgojitelji v veri tako, kot da smo dosegli cilj in da ni več potrebe, da bi se še izobraževali in vzgajali, postanemo hinavci. Tisti, ki še ni odkril pomena in vrednosti svojega življenja, ta tega ne more učiti drugih.

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Znati usmerjati svoje življenje je zelo zahtevno delo. S tem znanjem se nihče ne rodi, naučimo se ga na poti. In učenje ni le neka intelektualna vaja; je neprestano izbiranje poti, kako videti svet in sebe v njem. Gola pravila in navodila niso dovolj, potrebujemo ljudi, ki vedo več o življenju. Zatorej je razumljivo, da se otroci in mladi učijo živeti od tistega, ki zna živeti. Takšna oseba ustvarja stimulativno vzgojno okolje, ki pomaga človeku živeti ustvarjalno in na ta način doseči svojo celostno rast.

Bibliografija Aurelije, A. Iz rasprave o Ivanovu Evanđelju, v: Časoslov, KS, Zagreb 1985, sv. IV. Bajsić, V. Ekologija slobode, KS, Zagreb 1994.

Baloban, J. Katolik u Hrvatskoj, v: Svesci 89–90 (1997).

Baloban, J. Duhovna komponenta prosvjetnog djelatnika, v: Glas Koncila 35 (1996) št. 48–49.

Bratanić, M. Mikropedagogija. Interakcijsko-komunikacijski aspekt odgoja, ŠK, Zagreb 1993.

Bratanić, M. Susreti u nastavi. Mikropedagoški pristup, ŠK, Zagreb 1997.

Cencini, A. Traženje unutarnjeg sklada, KS, Zagreb 1996.

De Saint-Exupery, A. Mali princ, Mladost, Zagreb 1982.

Drugi vatikanski sabor, Pastoralna konstitucija Gaudium et spes, KS, Zagreb 1970.

Garezonio, M. Carlo Maria Martini, KS, Zagreb 1997.

Ivan Pavao II. Obiteljska zajednica, Dokumenti 64, Zagreb, 1997.

Kresina, A. O, Bože žeže tvoja riječ, Kršćanska sadašnjost, Zagreb 1993.

Lehmann, K. Što znači novo evangeliziranje Europe, v: Svesci 78–81 (1993).

Macan, I., Čehok, I., Koprek, I. Etika. Priručnik jedne discipline, ŠK, Zagreb 1995.

Marasović, Š. Lik odgojitelja za treće tisućljeće, v: Kateheza 20 (1998).

Martini, C.M. Bog odgaja svoj narod, Katehetski centar, Zagreb 2001.

Miranda, J.P. Od žalosti do radosti, v: Biblija danas 3 (1998).

Pastuović, N. Osnove psihologije obrazovanja i odgoja, Znamen, Zagreb 1997.

Ratzinger, J. Uvod u kršćanstvo, KS, Zagreb 1993.

Turčinović, J. Glas iz Ranjenog, Zagreb 1997.

Vecchi, J.E. Pastoral mladih. Izazov za crkvenu zajednicu, Katehetski salezijanski centar, Zagreb 1998.

Vecchi, J.E. Animator u skupini mladih, Katehetski salezijanski centar, Zagreb 1999.

Povzetek V središču vzgojnega procesa, ki se odvija v današnjem hitro spreminjajočem se svetu, je vedno človek – učenec, dijak ali odrasla oseba – zato je razumljivo, da je vloga vzgojitelja zelo kompleksna.

Vloga vsakega posameznega udeleženca v procesu rasti in dozorevanja nikakor ni nepomembna. Korekten in zdrav odnos med vzgojitelji omogoča, da ta proces 154 zbornik_final.indd 154

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gladko teče in ga vseskozi izboljšuje, saj napake in pomanjkljivosti pustijo posledice tako na posamezniku kot tudi v družbi.

Danes je glavni poudarek na vseživljenjskem učenju, ki vključuje soočanje z eksistencialnimi vprašanji, skrb za nenehno osebnostno rast in vključenost v družbo.

Drugim lahko pomagamo le, če smo sami dosegli zrelost v procesu lastne osebnostne rasti.

Vedeti, kako upravljati svoje lastno življenje, je izredno zapletena in zahtevna naloga. S tem védenjem se ne rodimo, ampak ga pridobivamo skozi vse življenje.

Učenje ni le intelektualno delo, pač pa dolgotrajen proces zbiranja izkušenj o svetu in o sebi v njem. Zato ni dovolj le dajati navodila, ampak iskati ljudi, ki vedo, kako živeti. Da bi znali živeti, pa potrebujemo Jezusa, ki naj nas spremlja skozi življenje.

Ključne besede kompetence učitelja, osebna rast, postopnost, služenje

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Jože Mlakar

Odgovornost učitelja za učenčevo prihodnost

Zastavimo si vprašanje: Ali naj zgradimo šolo v dolini ali na hribu? Če jo zgradimo v dolini, bomo imeli lažji dostop do nje. Če jo zgradimo na hribu, bomo imeli boljši razgled. Šola na hribu je prispodoba za odprtost šole v svet. Današnja večja dostopnost do kateregakoli kraja na svetu nas dela odgovorne za vse, kar se po svetu dogaja. Ni nam več vseeno, kaj se godi v Afriki ali Aziji, ker vemo, da se posledice teh dogodkov čutijo tudi pri nas. Podoba šole na hribu predstvlja ne le njeno krajevno, ampak tudi časovno neomejenost: omogoča tudi pogled nazaj v preteklost in naprej v prihodnost. Splošna in odprta razgledanost je nujni pogoj za dobro šolo. Vendar ne gre le za oceno šole in njen ugled, pomembneje je, kaj se bodo otroci v taki šoli naučili. In še pomembneje je, ali bodo otroci to, kar vidijo s povzdignjenega mesta, tudi razumeli.

Poglejmo za poskus najprej v prihodnost. Iz izkušenj včerajšnjega in današnjega sveta se nam zdi prihodnost negotova. Zaradi podnebnih sprememb in politične nestabilnosti pa celo grozeča. Pa vendar: ali je ta prihodnost lahko tudi drugačna, bolj svetla in obetavna? Naš odgovor je da, vendar le, če najprej vemo in razumemo, kaj se dogaja danes in kaj se je dogajalo v preteklosti. Če ne raziščemo in ne razumemo dogajanja v najbolj brutalnem obdobju človeške zgodovine, v 20. stoletju, bomo lahko upravičeno trepetali za usodo naših otrok v prihodnosti.

Izhajamo iz predpostavke oziroma dobro znanega dejstva, da sta v človeku tako dobro kot zlo, in vprašamo se, v kakšnih okoliščinah se razvije eno ali drugo oziroma kdaj prevlada eno nad drugim. Temu vprašanju se ne more izogniti nobena šola. Ne zadostuje samo izobraževanje, tudi vzgoja, ki se omejuje na pravila lepega vedenja in medsebojnih odnosov, ne. Ne moremo otrok samo izobraziti in lepo vzgojiti ter jih v svet spustiti nepripravljene, da ne bi spoznali in razlikovali znamenj, ki napovedujejo zlo, in tistih, ki napovedujejo dobro.

Vzgoja v tem smislu mora biti usmerjena v razbiranje znamenj časa, ne samo sedanjega, tudi preteklega in prihodnjega. Zlo se ni začelo z nastopom Hitlerja ali z začetkom oktobrske revolucije, temveč z nekim dejanjem mnogo prej, z neko izrečeno mislijo, z nekim stavkom, ki je v ljudeh sprožil skušnjavo, da sebe postavijo pred druge in drugim odrečejo pravico do enakovrednosti pred Bogom in ljudmi. Ta skušnjava se je nato razvila v idejo, ki so jo ljudje sprejeli in z njo skušali spremeniti svet in sebe po meri te skušnjave in ideje. V mislih imamo skušnjavo, da moramo nekoliko spremeniti in prilagoditi Jezusov univerzalni nauk o ljubezni do Boga in ljudi.

Kot da Jezus ni dobro poznal okoliščin, v katerih ljudje živimo in je zato potrebno njegov nauk nekoliko korigirati. S tem popravkom so se na široko odprla vrata zlu, ki je vdrlo med množice in jih pokvarilo.

Ne glede na izkušnje mnogih strašnih dogodkov v preteklosti se ta neprimerni nemir med ljudmi vedno znova obuja. Zaradi domnevne ogroženosti od drugih in drugačnih se v družbi vzdržuje napetost, ki izvira iz nezadovoljstva z ljudmi in s tem pripravljenost, da v nekem trenutku pristanemo na obračun, za katerega nimamo 157 zbornik_final.indd 157

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pooblastila. Zaradi pomanjkanja izkušenj in védenja so mladi ljudje še prav posebej dovzetni za glasove, ki jih pozivajo k taki akciji. Vzgoja v katoliških šolah sama po sebi še ni jamstvo, da naši učenci in dijaki ne bi mogli podleči manipulacijam te vrste. Med častniki nemške vojske, ki so leta 1941 zahtevali, da se Zavod sv. Stanislava prepusti njim, so bili tudi nekdanji dijaki te ustanove. Neki katoliški duhovnik je pričal o grozodejstvih njegovih nekdanjih učencev, ki so med bosansko državljansko vojno muslimane žive metali v njihove goreče hiše.

Iz takih primerov je razvidno, da je odgovornost učiteljev in vzgojiteljev izredno velika, saj s svojimi besedami in s svojim zgledom ne oblikujejo samo značajev posameznih oseb, temveč tudi večjih družbenih skupin, narodov in sveta v celoti. Iz izkušenj vemo, da je za prave vrednote potrebno precej več časa in napora, da zanje navdušimo mlade, in da so bolj dovzetni za poenostavljene in negativne sodbe o drugih. Seveda na mlade ljudi ne vplivajo samo učitelji s svojimi mislimi in zgledom; na vse nas ima vpliv splošna družbena klima, torej to, o čemer in na kakšen način se v javnosti govori, piše in prikazuje. Prav zato moramo biti učitelji še posebej pazljivi, kako govorimo z mladimi in vpričo njih. Tudi neprimerno in lahkomiselno izrečeno besedo lahko mladi razumejo kot resnico in napotilo, ki mu je potrebno slediti.

V katoliški šoli z jasnim vrednostnim sistemom, utemeljenem na evangeliju, je mnogo lažje oblikovati tak način pogovora z mladimi, ki jih opozarja na primerno izbiro besed in misli, predvsem pa na posluh za razlikovanjem med dobrimi in slabimi sporočili v javnosti. Vzgoja za govorniško spretnost in spretnost nastopanja v javnosti mora biti tudi vzgoja za prepričljivo izgovorjeno misel o dobrem in vzgoja za pogumno in prepričljivo zavračanje zla. V duhu takega vzgojnega pristopa učitelji in vzgojitelji na katoliških šolah tudi med seboj gojijo govorico, ki po sporočilni vrednosti presega dnevni javni diskurz. Če bodo naši učenci v prihodnosti podlegli zlu, bo to naša krivda, če se bodo v prihodnosti borili za dobro, bo to naša zasluga.

Jezik in besede so odločilno orodje učiteljskega poklica.

Povzetek Za šolo je zelo pomembna njena odprtost. Njena naloga je, da učence usposobi za odgovorno oblikovanje svetlejše prihodnosti. Pri tem pa ne sme zanemarjati težkih izkušenj zla, ki so zaznamovale človeško zgodovino. Jezus je v svojem oznanilu poudaril odpuščanje, spravo in ljubezen. Učitelj mora prevzeti odgovornost za izobraževanje in vzgojo učencev, da ne bi podlegli zlu, ampak si prizadevali za dobro.

Ključne besede odgovornost učitelja, evangelij, katoliška šola

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Magdalena Šverc

Sodobna informacijsko-komunikacijska tehnologija in e-vera in kultura

“Učenci novega tisočletja” Novo delo OECD/CERI z naslovom “New Millennium Learners” (Učenci novega tisočletja) se ukvarja z značilnostmi učencev ter vplivi njihove nenehne uporabe digitalnih naprav in storitev. O vplivih tehnologije na sposobnosti pomnjenja vemo presenetljivo malo. Študije, ki so bile izvedene na otrocih pred adolescenco, zaenkrat kažejo na pomen dveh dejavnikov: prvič, na spodbudo po eksperimentiranju, odkrivanju in posledično pomanjkanje strahu, kar je značilno za željo po odkrivanju pri majhnih otrocih, ter drugič, dovzetnost za oponašanje vedenja odraslih. Slednje je povezano z vprašanjem razlikovanja med spoloma pri uporabi tehnologije in morebitnim posledičnim vplivom na izobraževanje, tako doma kot v šoli. Torej je omenjeno delo pomembno pri spodbujanju ustvarjalnosti – naravnih nagnjenj mladih do eksperimentiranja z IKT – poleg omejevalnih dejavnikov (v tem primeru vzorov, ki jih daje preveč odraslih in odklonilnega odnosa vse preveč šol).

Nekateri, ki so doma na digitalnem področju, jemljejo pojme, kot so opravljanje več nalog hkrati ali nelinearni pristop do informacij, kot nekaj samoumevnega, pa je le malo znano o njihovih posledicah v praksi. Enako velja za širjenje video igric in z njimi povezanega znanja, ki ga morda pridobijo igralci. Raziskave, ki so bile do sedaj opravljene, potrjujejo ugotovitev, da prihaja do vse večje razlike med šolsko kulturo, vrednotami in življenjskimi stili, ki jim jih tradicionalno pripisujemo, ter med kulturo mladih.

Omenjeno razliko lahko razložimo s številnimi dejavniki, od razvoja družinskih vzorcev do pojava posebnih kulturnih izdelkov za mlade, ki so vse bolj povezani z digitalnimi mediji. Družbena uporaba digitalnih tehnologij, ki gre skupaj s pojmom mrežne družbe, je pri mladih vse pomembnejša in vse bolj razširjena. Glede izobraževanja lahko ugotovimo, da zna večina mladih delati s sodobnimi učnimi okolji, v katerih digitalni viri predstavljajo pomembno sredstvo. Torej je v izobraževanju pomembno poiskati poti za spodbujanje zbliževanja z vsemi viri za učenje, tako tradicionalnimi kot digitalnimi.

V navedenem delu je omenjena težava glede razprav o pristojni politiki. Na eni strani gre za trditve o tem, da je mogoče v uporabi IKT videti dejanske koristi za izobraževanje, zlasti na področjih, kot so skupinsko delo, ustvarjalnost, reševanje problemov in podobno. Vendar pa, dokler te koristi niso osrednja točka (ali celo sploh niso priznane!) v sistemih ocenjevanja, kot so nacionalni izpiti, bodo potenciali takšnih koristi vedno temeljito omejeni. Druga razprava se osredotoča na dejavnike s prikazom vpliva na dviganje rezultatov izobraževanja, ki jih merijo obstoječe nacionalne in mednarodne raziskave. Kljub temu da ni zadostnih dokazov o tem, da IKT neizpodbitno vpliva na standarde, ki se jih spodbuja, zagovorniki takšnih trditev navajajo argumente za uporabo IKT v šolah.

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Nihče ne sme pričakovati, da bo imela vsakršna uporaba IKT pozitiven vpliv na učenje – tako se vrnemo na vprašanje, na katere načine uporabiti IKT, v kakšnih okoliščinah, za katere učence itd. – zahtevati neizpodbitne dokaze o koristih IKT pri učenju pa ni prav nič bolj razumno od zahtev po dokazovanju vrednosti knjig, preden jih šola nabavi.

Štiri “gonila novosti” Analiza OECD/CERI o upravljanju znanja in izobraževanju (2004) navaja štiri “gonila novosti”, ki jih je mogoče najti v različnih sektorjih gospodarskih in družbenih dejavnosti. Težava, ki je opisana v omenjenem poročilu in se nanaša na učinkovito delovanje vseh štirih virov “gonil” novosti, je v tem, da tradicionalna ureditev in organizacija izobraževanja mnogo bolj ovira njihovo uporabo, kot se to dogaja v številnih drugih sektorjih.

–– Gonilo novosti, ki “temelji na znanosti”: izobraževanje že tradicionalno ne uporablja dosežkov raziskav dovolj neposredno, pogosto prihaja do kulturnega odpora glede takšne uporabe. Reforma se vse bolj osredotoča na omenjeno težavo.

–– Gonilo novosti, ki je “organizirano na horizontalni ravni”: obstajajo očitne koristi pri tem, da učitelji združujejo svoje znanje preko povezovanja v mreže, toda pobude za takšna dejanja ostajajo bolj v začetni fazi. Obstaja potreba po krepitvi 'šibkih vezi' med posameznimi enotami – posameznimi učitelji, razredi, šolami kot enotami – kar je značilno za toliko šolskih sistemov.

–– Gonilo “modularne zgradbe”: gre za vzpostavitev zapletenega procesa ali sistema iz manjših podsistemov, ki jih je mogoče ustvariti ločeno, a delujejo skupaj.

Izobraževanje poteka pogosto v modulih, vendar se največkrat dela tako, da so šole ali učitelji ločeni drug od drugega.

–– Gonilo “informacijskih in komunikacijskih tehnologij”: IKT imajo velik potencial za preoblikovanje izobraževanja, a je njihova uporaba v šolah slabo razvita, deloma zaradi tega, ker se način funkcioniranja šolske administracije in poučevanja upira spremembam.

Ustavimo se pri “Četrtem gonilu novosti” – IKT – ima sposobnost lajšanja sprememb pri poučevanju, tako doma, v skupnosti in šoli, kakor tudi pri upravljanju šol. Toda sama prisotnost IKT v šolah še ne prinese čudeža – tehnologija sama po sebi ne jamči ničesar. Omenjena ugotovitev je ponovno navedena v Analizi politike izobraževanja iz leta 2005, ki jo je pripravila OECD. Države OECD so vložile veliko denarja v IKT v šolah. Vendar nas podatki o priključevanju šol na omrežje ali o nizkem kvocientu učenec–računalnik ne smejo zaslepiti, da bi mislili, da to že samo po sebi prinaša boljše izobraževanje, še manj pa radikalne nove načine organizacije učenja.

Res pa je, da moramo, če želimo pobirati sadove pri izobraževanju, veliko vložiti v tehnološko opremo. Vlaganja v IKT, namenjeno poučevanju, morajo biti dovolj visoka, da ima lahko večina učencev dovolj pogost dostop do tehnologije; tehnologija pa tudi ne sme ostati neuporabljena ali poredko uporabljena. Torej sta oprema in njena uporaba pomembni ne kot zadostni pogoj za spremembe, temveč kot potrebni pogoj za določene oblike poučevanja in učenja. Naj v tj zvezi omenimo, da je delo 160 zbornik_final.indd 160

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CERI z naslovom 'Učenci novega tisočletja' pokazalo, da čeprav ima več kot 90 % vseh 15-letnikov iz večine držav OECD dostop do računalnika, povezanega z internetom, se jih polovica poveže na internet doma, v šolah pa se povežejo z internetom manj kot enkrat tedensko.

Drugič, da bi prišlo do prave razlike, bi morala IKT omogočati dejavnosti, ki jih ni mogoče opraviti na drug način, ali olajšati naloge, ki bi jih le stežka opravili, oziroma bi jih bilo nemogoče opraviti brez omenjene tehnologije. Morda bi lahko omogočila določene oblike ambicioznega učenja v obliki sodelovanja brez časovnih in prostorskih ovir. Omenjeno četrto tehnološko “gonilo novosti” lahko razumemo v vlogi pomočnika ostalim trem: IKT kot sredstvo za vnašanje dosežkov raziskav v procese poučevanja in učenja; IKT kot sredstvo za omogočanje razcveta povezovanja v mreže in združevanja znanja na horizontalni ravni in IKT kot sredstvo za omogočanje sprejetja zapletenih modularnih organizacijskih oblik v nasprotju z visoko standardiziranimi enotami šolanja.

Vloga IKT-ja postaja tako za vzgojno-izobraževalni proces vedno pomembnejša.

Težišče se od preproste uporabe računalnika za pisanje prestavlja na samostojno izdelovanje e-gradiv, oblikovanje e-skupnosti in s tem povečevanja pretoka didaktičnih gradiv in strokovnih diskusij med učitelji. Preko spletnih učilnic in portalov za e-gradiva se izboljšuje dostopnost vsebin za dijake.

E-gradiva pri predmetu vera in kultura Hiter razvoj sodobne informacijsko-komunikacijske tehnologije, kot smo prikazali prinaša velike spremembe tudi na področje šolstva, v proces izobraževanja.

Sodobna informacijsko-komunikacijska tehnologija omogoča uvajanje novih oblik učenja, poučevanja ter posredovanja znanj. Učitelji morajo svoje oblike in metode dela prilagoditi potrebam in zahtevam sodobnega časa. S pomočjo uporabe računalnika in različnih digitalnih gradiv za učenje in poučevanje, ki jih najdemo na internetu, postane pouk bolj zanimiv, saj so učenci bolj motivirani za delo.

Kakovostna e-gradiva morajo vsebovati kriterije, ki zajemajo tehnično-uporabniški, vsebinsko diaktični in izkušenjski vidik. Kakovostna e-gradiva morajo smiselno in učinkovito izkoriščati čim več tehničnih zmožnosti, ki jih omogoča sodobna tehnologija, kot so: interaktivnost, multimedijo in komunikacijo. Pri vsebinskem vidiku je pomembno, da je e-gradivo primerno razvojni stopnji učencev in da je strokovno neoporečno. Izkušenjski vidik pa kaže na to, ali lahko z uporabo e-gradiva dosegamo vzgojno-izobraževalne cilje, ter kje se lahko e-gradivo učinkovito uporabi.

E-gradiva nam omogočijo pripravo didaktičnega gradiva, ki bo zadovoljilo različne učne stile in bo tako učencem zanimivo in privlačno Tudi pri pripravi e-gradiv za predmet vera in kultura (e-vik) smo avtorji sledili sodobnim kriterijem pri pripravi e-gradiv. Cilj predstavitve je podrobneje predstaviti določen tip animacije, s pomočjo katere je lahko pouk vere in kulture zanimivejši, nazornejši in interaktiven. E-vik omogoča tudi samostojnejše učenje in utrjevanje snovi.

Pri izdelavi e-gradiv za vero in kulturo smo avtorji uporabili okoli trideset različnih animacij in interaktivnosti, ki omogočajo raznovrstne pristope pri poučevanju in učenju 161 zbornik_final.indd 161

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Animacija 1: Povezovanje podob in tekstov Namen animacije je spodbuditi sodelovanje učencev pri razvrščanju. Učenec poveže sliko z določenim pojmom ali kategorijo. Povezovanje pojma in slike tako pomaga h konkretizaciji in nazornosti.

Animacija 2: Postavi prioritete Interaktivni model pomaga oblikovati razvrstitev in zaporednost. Pri obstoječem scenariju učenec postavi prioritete. Napačna razporeditev pomaga učencu razumeti pravilno zaporedje določenega zgodovinskega dogajanja.

Animacija 3: Simulacija s tekstom in sliko Ta interaktivna animacija pomaga predstaviti realno življenje s pomočjo fotografije in določenega besedila oz. dialoga. Uporaba vizualnih podob stopnjuje zadržanje v spominu in ohranja koncept diskusije.

Animacija 4: Problem, posledica, rešitev Ta interaktivna animacija je vaja v oblikovanju mišljenja, ki testira učenčeve sposobnosti razumevanja predstavljenega problema in izbire primerne rešitve. Učenec se pomika skozi situacijo tako, da odgovarja na vprašanja in takoj dobiva popravke oz. feedbeck.

Animacija 5: „Detect the emotion-audio“ Vaja v razvrščanju s pomočjo uporabe zvočnih kulis. Učenec posluša zvočni posnetek in odgovori na postavljeno vprašanje. Ta način uporabe zvoka vzpodbuja mišljenje in spodobnosti razumevanja, še posebej za neverbalne učence.

Animacija 6: Igra spomina – pokliči slike Ta interaktivni model ima namen s pomočjo slik in besed preverjati učenčev kratkotrajni spomi. Cilj je povečanje učenčeve pozornosti oz. koncentracije.

Animacija 7: Zavrti karto Animacija omogoča ojačanje koncepta in vsebine. Samoučeči model pomaga sprejem in zadržanje pomembnih konceptov.

Animacija 8: Poišči par Animacija pomaga učencu poiskati par. Tako se lahko nauči povezovati pomembne pojme in povečuje koncetracijo in sposobnost razmišljanja pri ključnih pojmih.

Animacija 9: Razvrščevanje besed Učenec ima na razpolago dve ali več definiranih kategorij. Vsako posebej mora učenec glede na kategorijo pravilno razporediti v stolpce.

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Animacija 10: Krcni knjigo Ta animacija omogoča izkušnjo z virtualno knjigo. E-knjiga se uporabi glede na vsebino.

Animacija 11: Interaktivna piramida.

Piramida omogoča primerjavo in razlago procesov z vizualizacijo.

Animacija 12: Stopnice Uporablja se kot model za opis procesov. Interaktivni model prikazuje stopnjo za stopnjo. Vsaka stopnja na lestvi je lahko prikazana s spremljajočim tekstom.

Animacija 13: Sestavi zgodbo, sliko Ta animacija pomaga pri vaji s slikami; učencu omogoča razumeti posamezen proces. Slike so razmetane po zaslonski sliki. Naloga učenca je, da jih sestavi. Podobno velja za zgodbo, ki si mora smiselno slediti.

Animacija 14: Zapiši zgodbo od 1–…

Cilj je, da učenec pravilno razporedi žebljičke s številkami in s tem določi pravilni potek zgodbe.

Animacija 15: Specifične besede, pojmi Ta animacija omogoča učenje posameznih definicij in pojmov. Takšen pristop do definicij lahko vzpodbudi in zviša znanje posameznih pomembnih pojmov.

Animacija 16: Slikovni kviz – poimenuj me Ta interaktivna igra omogoča učencu razviti sposobnosti prepoznave slik in jih povezati z določenim dogodkom ali osebo. Igra pomaga spominu k ponovnemu priklicu pomembnih konceptov skozi vizualno učenje.

Animacija 17: Klik na sliko S klikom na sliko se prikažejo podatki o tej sliki. Odpre se lahko: besedilo, slika, slika in besedilo.

Animacija 18: Klik na del slike S klikom na del slike se pokažejo podatki o tem delu slike in tako nadgradijo znanje.

Animacija 19: Podatkovne točke Ob kliku na točko na sliki se pokažejo dodatni podatki o tej sliki.

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Animacija 20: Predstavitev vsebine Največ 300–400 znakov besedila, zraven slika/video/animacija čez večino zaslona.

Animacija 21: Več informacij V prvi koloni so zapisane delne informacije, druga kolona je prazna, ko kliknemo na celico iz prve kolone se v drugi koloni pokažejo dodatne informacije. V celici je lahko slika ali beseda. Učenec tako smiselno dopolnjuje znanje.

Animacija 22: Povleci in spusti slike ali besede na pravo mesto Učenec razvršča slike na zaslonu na pravo mesto.

Animacija 23: Multimedija čez cel zaslon Gre za sliko ali video, ki je raztegnjen čez cev zaslon. S klikom nanj se nam prikaže naslednji multimedijski element, zopet čez cel zaslon.

Animacija 24: Spomin – iskanje parov Slikovno ali besedno iskanje parov (povezovanje).

Animacija 25: Testi oz. preverjanje znanja Vsi testi vsebujejo tudi rešitve.

Animacija 26: Vključevanje plasti Za podlago lahko izberemo zamljevid ali sliko, besedilo. Izberemo lahko poljubno število plasti. Posamezna plast je lahko besedilo ali slika sli točke. Plastem lahko določamo prosojnost od 0–100 %.

Animacija 27: Zaporedje različnih sekvenc Podlaga za animacijo je lahko besedilo, slika, zemljevid ali kombinacija teh. Število sekvenc ni omejeno. Zvočni zapis se doda za vsako sekvenco posebej, tako da so lahko ene brez komentarja, druge pa z govorom.

Animacija 28: Animacija s pikami Podlaga za animacijo je lahko besedilo, slika ali zemljevid, ali kombinacija teh.

Na točko se prikaže lahko samo besedilo, samo slika, ali kombinacija le-tega. Število pik je lahko neomejeno.

Zaključek Sistemi izobraževanja z naprednim učenjem, novostmi in ustvarjalnostjo v ospredju bi bili nedvomno mnogo bliže učencem, ki potrebujejo nove kompetence, 164 zbornik_final.indd 164

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in družbi, ki mora odgovoriti na izzive sodobne ekonomije. K doseganju tega cilja lahko veliko prispevajo digitalne kompetence učiteljev, učencev in ravnateljev. Še posebej pa je pomembno, da se v ta proces aktivno in načrtno vključuje vedno več učiteljev, ki tako postanejo soustvarjalci in nosilci pridobivanja novih sposobnosti.

BIBLIOGRAFIJA OECD, Innovation in the Knowledge Economy: Implications for Education and Learning, (iz serije CERI “Knowledge Management”), Paris 2004.

OECD, Education Policy Analysis 2004 Edition, Paris 2005.

Orel Mojca in drugi (ur.), Mednarodna konferenca Splet izobraževanja in raziskovanja z IKT, Kranjska Gora 2009.

Rajkovič Vladislav in drugi (ur.) Vzgoja in izobraževanje v informacijski družbi, Ljubljana 2009.

Spletna stran New Millennium Learners: www.oecd.org/edu/nml

Povzetek Hiter razvoj sodobne informacijsko-komunikacijske tehnologije prinaša velike spremembe tudi na področje šolstva oz.v proces izobraževanja. Sodobna informacijsko-komunikacijska tehnologija omogoča uvajanje novih oblik učenja, poučevanja ter posredovanja znanja. Učitelji morajo svoje oblike in metode dela prilagoditi potrebam in zahtevam sodobnega časa. S pomočjo uporabe računalnika in različnih digitalnih gradiv za učenje in poučevanje, ki jih najdemo na internetu, postane pouk bolj zanimiv, saj so učenci bolj motivirani za delo.

Ključne besede informacijsko-komunikacijska tehnologija, poučevanje, izobraževanje, e-gradiva

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Miriam Stanonik: Pogled ravnateljice javne šole

Miriam Stanonik

Pogled ravnateljice javne šole

Nisem učiteljica vere in kulture, niti učiteljica verskega pouka iz tujine, še manj raziskovalka in strokovnjakinja, ki bi spremljala vprašanja verskega pouka v slovenskih šolah, sem pa po srcu učiteljica, ki je v zadnjem letu in pol spoznala, kako težko je biti na javni šoli misijonar, pa čeprav si (kot rada rečem za svojo spremembo delovnega okolja) z Beverly Hilsa „poslan“ na Madagaskar.

Tone Pavček bi gotovo v pesmi zapisal nekako takole: V zasebni šoli je vse zasebno – predmetnik, vzgoja, ljudje s pozdravom na hodnikih in smeh v učilnicah, vonj, ki prihaja iz kuhinje, kapela in cerkev sta tudi zasebni in Duh, ki veje vsepovsod. … in bi nadaljeval: V javni šoli je vse javno – učitelji in učenci, mize in stoli, table in računalniki, redovalnice in dnevniki, urniki in nadomeščanja, dežurstva in spremstva, pa vedoželjni in včasih hiperaktivni učenci.

Razlika? Ja. Očitna! Velika? Ogromna! Pa ne le zato, ker bi tako zapisal pesnik, moramo se zavedati, da so razlike že v tem, da je osnovna šola obvezna in ne kot gimnazija ali srednja šola „prostovoljno izbirna“, da ravnatelj ŠKG na dnevih odprtih vrat lahko poudari, da se bo potrebno popoldne vsaj še 5–6 ur trdo učiti, če bodo dijaki želeli biti uspešni, da pa smo v nekem obdobju poskušali narediti šolo po meri otroka, prijazno osnovno šolo … in se ob tem zapletli. Namreč to prijaznost so si in si jo deloma še različno predstavljajo otroci, starši in tudi učitelji.

Nimamo ur verouka, ki bi ga bili učenci deležni v sklopu veljavnega predmetnika, prav tako nimamo duhovnih vikendov, kjer bi se močneje in na drugačen način kot med poukom tkale niti razrednih skupnosti in medsebojnih odnosov učenec – učenec – učitelj/vzgojitelj. Imamo le razredne ure, ki velikokrat izpuhtijo ob iskanju vzrokov za izostanke otrok in učitelji nimamo vsakoletnega duhovnega srečanja v Celju in adventnih duhovnih srečevanj v kapeli, pevskih festivalov, postnih razmišljanj in še marsičesa.

Imamo pa peščico tistih, ki nosijo sonce in srce otrokom in kolegom, ki vedo, da nasmeh in prijazna beseda nič ne staneta, delujeta pa čudežno. Peščico tistih, ki jim največ pomeni odnos, ki ga dan za dnem gradijo med seboj.

A vsi – v zasebni in javni šoli – osnovni in srednji šoli delamo z najobčutljivejšim materialom, ki nam je zaupan, da ga oblikujemo.

Z vzgojnimi momenti poskušamo v izobraževalnem procesu predvsem vplivati na oblikovanje osebnosti, da bi šolajoči zmogel sprejeti okolje, v katerega je postavljen, kot prostor lastnega nadaljnjega uresničevanja. Vsa prizadevanja šol kot institucij in kolektivov učiteljev naj bi bila usmerjena v to osebno rast šolarjev.

Danes vzgajati in učiti ni enostavno, to vemo vsi. V sodobni družbi, kjer je temeljni princip odločanja prepuščen demokratičnim postopkom, moramo gledati na odgovornost. Prav to pa predpostavlja nov razmislek o sodobnem mladostniku. Če je liberalni vzgojni pristop dopuščal brezbrižnost do moralnih, etičnih drž, se danes vse bolj zavedamo, da ta pristop ne prispeva k odgovorni družbi, ki je in bo sposobna upoštevati človekove pravice za vse človeštvo.

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V ilustracijo, ker je tak problem v osnovnem šolstvu najbolj viden, se pa žal vleče vse do univerze: Z devetletko so se reči zelo spremenile. Vpisujemo malčke, ko mnogi komaj vidijo na delilni pult v jedilnici in skoraj ne dosežejo milnika nad normalno visoko nameščenim umivalnikom, pa se je potrebno ob grožnji pandemske gripe pogosteje umivati. In za te malčke, ki preživijo v šoli mnogi tudi devet ali deset ur, so njihovi starši prepričani, da so sami mercedesi. Nikakor ne morejo razumeti in še manj dovoliti, da bi se izkazalo, da so otroci morda fordi, citroeni ali kateri od korejcev.

Zato šolo jemljejo kot svojo obvezo (tekmovalno stezo). Otroke je potrebno polirati, vložiti vanje še dodatno opremo, če se le da v usnje preobleči sedeže in paziti, da so motorji vedno ogreti, v „nizkem startu“. V delo z otroki so vpleteni popoldneve, večere, vikende, tarnajo, kako učitelji podaljšanega bivanja ne naredijo dovolj, … ko so učenci še malo starejši, se učijo z njimi (namesto njih) in v tej godlji lahko razumemo njihovo prizadetost in nestrinjanje, ko so otroci neuspešni. Takrat slišimo: „Kako je lahko dobil samo toliko (samo tako oceno), … saj vem, koliko se je učil in koliko zna, … vem, da zna. …, seveda, učiteljica ga je zadnjič vzela na piko …“.

Otrokov neuspeh doživljajo kot lastnega. Kako naj potem otroku jasno povedo, kaj od njega pričakujejo, kaj je v tem in tem obdobju njegova (otrokova) dolžnost, kako resno naj jemlje šolo. Kako naj otrok razume, da je hoditi v šolo privilegij. Kako naj se zaveda, da je pridobivanje znanja njegova dolžnost in odgovornost – do sebe, do staršev in nenazadnje do družbe. In ocena za njegovo znanje v resnici ni merjenje moči staršev, ki jo uveljavljajo preko odvetnikov in inšpektorjev.

A če vidimo eno stran, je prav, da pogledamo tudi drugo.

Kakšen je naš pouk? Pogosto naši učenci to bolje vedo od nas samih. Je suhoparen in abstrakten ali živ in nazoren? Gre učencem pod kožo ali zdrsi po njih kot voda po mastni raci? Jih preveč zasipavamo z vsebinami vseh vrst ali jim pri pomembnih vsebinah privoščimo postanek? Mečemo vsebine kot kamenčke v pločevinke, nato pa jih pri testih dobro pretresemo, ali učencu namesto tega raje ponudimo izbrane vsebine kot kruh, ki ga hrani? Dovolimo učencem, da kot na sejmu prebirajo in izbirajo razstavljeno blago, ali jih pitamo kot gosi? Nas doživljajo kot preiskovalne sodnike ali kot zaupne domače zdravnike? Smo z učenci v vojni, ker imamo vedno prav in hočemo zmagati? Ali pa nas morda doživljajo kot strokovnjake, ki sicer cenijo svoj predmet, vendar skromno priznavajo, da so odvisni od drugih „dostavljalcev“?

Nam gre samo za stvar ali tudi za učenca, učenko? Kako ga oblikujemo skupaj z učenci? Kakšno oblikovanje nam dopušča sam predmet in njegove vsebine?

V temi so vse krave črne, pravi pregovor. Če se krava ne razlikuje od ozadja, je ne moremo opaziti. Vse potrebuje neko ozadje, od katerega se razlikuje in lahko postavi na ogled svojo podobo. Svetla figura potrebuje temno ozadje, temna pa svetlo. Tako vidimo drevesa pred pokrajino, ki jih obdaja, ali igralce na ozadju odra. Človeško figuro – kot karakterno v svojem obnašanju ali posebnostih – je tudi časovno mogoče razumeti le s pomočjo njenega ozadja. Ozadje otrok z vedenjskimi težavami predstavlja zgodovina njihove družine. A tudi nevpadljive, „normalne“ otroke lahko vidimo na časovnem ozadju njihove življenjske in izobraževalne zgodovine.

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Kaj bi bil nek Napoleon brez svojega zgodovinskega ozadja? Verjetno samo zelo majhen mož. Šola predstavlja skupno ozadje tako za učitelje kot učence. Prav tako letni čas in materialne možnosti in (če to izgovorimo ali ne, verjamemo ali ne) skupen izvor v Bogu, ki je ozadje nas vseh ter nas ljubeče sprejema.

Učitelji in učiteljice predstavljamo učencem našo učno snov in naše vsebine. Toda oni lahko te naše vsebine zaznavajo le na svojem ozadju. Radi bi, da učenec dojame naše predstavljene vsebine s svojim duhom, torej s svojim intelektualnim ozadjem.

Ker pa njegov duh tiči v telesu, je telo z vsemi svojimi čustvi ozadje, ki soodloča o dovzetnosti za naše vsebine. Psihologija možganov ugotavlja: najprej zaznava telo („Lasje mi stojijo pokonci.“), nato v stotinki sekunde impulz („Lahko bi zbežal!“), šele nato čustvo („Strah me je!“) in mnogo kasneje jezik in jasno spoznanje.

Samo če sodelujejo telo in čustva učenca, lahko računamo tudi z njegovim razumom in stopimo z njim v stik. Pa je prav vseeno, ali je to slovenščina, matematika, državljanska in domovinska vzgoja ter etika ali verouk.

Res imamo tudi učitelji svojo zgodovino in zgodovinska ozadja, svoja čustva in značaj zapisan na obrazu. In kot sem že rekla: šola predstavlja skupno ozadje tako za učitelje kot učence, a naša ozadja so kot čebulne lupine, ki vedno reagirajo druga na drugo. Reagirajo, kadar je med sodelujočimi vzpostavljen nek pristen odnos. Tukaj pa prav učitelji lahko naredimo veliko dobrega. V tem delu vidim celo prednost učitelja – kristjana, ki zna jasno posredovati svoje vrednote. Naši otroci in mladostniki, ki pogosto prehajajo iz deficitarnega družinskega okolja (pomanjkanje časa, ločitve) v deficitarno šolsko okolje (prepolni razredi, vedenjsko težavni otroci in mladostniki, visokohitrostna didaktika), potrebujejo učiteljice in učitelje, ki jih zaznavajo in razumejo, jim nudijo smiselni in zanesljivi okvir delovanja in znajo kompetentno spremljati konfliktne situacije. Tudi če pouk ne more biti terapevtski, pa je lahko pedagogika vsekakor zdravilna. Ta pa stoji in pade s takim učiteljem, ki najprej dobro pozna sam sebe in se uri v različnih kompetencah.

Za razvoj otrok je pomembneje, če vedo, da imajo pred seboj kristjana, ki to dejansko tudi živi, kot pa pogovore o Bogu. V tej svoji drži je učitelj lahko avtentičen.

Otroci pa radi poiščejo nasvet pri tistem pedagogu, ki jasno stoji za svojimi načeli, pa čeprav imajo morda učeči se drugačno stališče do življenja.

Kaj lahko naredi danes učitelj – kristjan? Lahko svetuje dvomečim, poučuje nevedne opominja grešnike, tolaži žalujoče, vedno znova oprošča in odpušča krivice, potrpežljivo prenaša težavne, vedno znova v središče svojega vzgojnega dela postavlja posameznika, njegovo dostojanstvo. Zna izpeljati načelo „tukaj in zdaj“ – kar pomeni, da usmerja pozornost na učno situacijo in na trenutek. Z zavestnim zaznavanjem interesov učencev odpira nove perspektive za izbiro učnih vsebin in metod. Dober učitelj prinaša premik učenčeve vloge: učenec ni več odvisen od učitelja, ker postane samostojen in samoodgovoren. Učitelj, ki moč in znanje za svoje delo črpa iz Svetega pisma, ne pozablja, da nerešeni konflikti otežujejo dobro učenje. Upoštevati zna načelo „dialoškega poučevanja in učenja“, kar pomeni vzpostavljanje zaupnega, sprejemajočega odnosa, ki je osnova za oblikovanje osebnosti.

Dober in trden učitelj, ki mu je mar, si bo zastavil cilje in se trudil za njihovo uresničitev, saj bo sledil osrednjemu cilju: izobraževanje in celosten razvoj raznovr169 zbornik_final.indd 169

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stnih potencialov osebnosti. Dodati pa bo zmogel tudi zaznavanje in prepoznavanje osebnih potreb, interesov in možnosti, tenkočutnost in sposobnost doživljanja, empatično prepoznavanje aktualnega razpoloženja drugih – kot osnovo za dialoški proces.

Učitelj, ki poučuje tako, da lahko učenci doživijo pouk pri njegovem predmetu kot zabaven, zanimiv in pomemben za njihovo življenje, je mojster svojega posla.

Pri učencu zna poiskati in odpreti njegove resurse. Pokaže na darove in sposobnosti, ki se jih morda ne zavedajo ne starši ne učenec. S tem mislim na otrokovo ustvarjalnost, domišljijo, voljo, občutek pripadnosti in solidarnosti, njegova čustva … Še korak v avtoriteto pa stori učitelj, ki uspe s svojim osebnim likom človeka v otroku prebuditi odgovoren in pozitiven odnos do sebe, sošolcev, soljudi na šoli in v družbi, odgovoren odnos do narave in stvarstva. Skozi lasten zgled in znanje tako učitelj lahko vodi učence k spoštovanju življenja, odkrivanju njegovega smisla. Učitelj bo s svojim dejavnim življenjem in besedo, za katero stoji in v katero najprej sam verjame, postal vzgojni načrt in cilj šole. Vrednot mu ne bo potrebno vedno znova zapisovati, da bodo vsi vedeli, za katere se trudi. Vrednote bo živel.

Učitelj naj postavlja meje v obliki jasnih pravil, ki naj vsebujejo tudi posledice.

Tako bo odgovornost za izbiro vedenja (primernega in neprimernega) lahko prevzel učenec sam. Tudi za pripadajoče posledice, se razume. Ne smemo pa ob tem pozabiti opozoriti na učiteljevo doslednost, saj samo žuganje s posledicami, ki jih potem ni, ker je vzgojno delo eno najtežjih in je potrebno najprej z otrokom imeti odnos, da lahko rešuješ konflikt, prej škodi, kot koristi.

Vsakega otroka želimo usposobiti za življenje, v katerem mora prevzemati odgovornost za lastna dejanja in odločitve.

Danes, z drugačnega mesta, z drugačnim pogledom, kot sem ga imela kot gimnazijska profesorica, vem, kako lepo je biti tukaj (v razredu) za druge in včasih prevzeti Abrahamovo vlogo, ko je stal pod zvezdnim nebom, se očitno prepustil Bogu, da ga je obdaroval z milostjo, to pa je kasneje s svojo močno osebnostjo pretakal na druge.

Naša telesa lahko primerjamo z violino. Samo če bo v meni zanihala struna E, lahko v resonančnem telesu učenca zaniha njegova struna E. Kar ni aktivirano v nas samih, tudi v učencih ne more biti.

Samo še misel za konec: Ne glede na to, ali delujemo kot učitelji verouka ali literature ali kot ravnatelji – poleg posredovanja znanja ima današnji učitelj tudi vlogo spremljevalca, svetovalca in usmerjevalca. Sveto pismo ostaja najsodobnejša pedagoška knjiga. Za šolajočega in za učitelja. Bog človeka vedno znova blagoslavlja, ne le v Svetem pismu, vsak hip, vsak dan. To pomeni, da sklepa z njim zavezo – da smo ob „blagoslovu“ sposobni živeti, ljubiti, vzgajati in blagoslov prenašati na vse, ki so nam in nam bodo poslani na pot.

POVZETEK Šola predstavlja skupno ozadje tako za učitelje kot učence. Prav tako letni čas in materialne možnosti in (če to izgovorimo ali ne, verjamemo ali ne) skupen izvor v Bogu, ki je ozadje nas vseh ter nas ljubeče sprejema.

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Kaj sem ugotovila, kaj doživljam: za razvoj otrok je pomembneje, če vedo, da imajo pred seboj katoličana, ki to dejansko tudi živi, kot pa pogovore o Bogu. V tej svoji drži je učitelj lahko avtentičen. Otroci radi poiščejo nasvet pri tistem pedagogu, ki jasno stoji za svojimi načeli, pa čeprav imajo sami morda drugačno stališče do življenja.

Danes vem, kako lepo je biti v razredu za druge in včasih prevzeti Abrahamovo vlogo, ko je stal pod zvezdnim nebom, se očitno prepustil Bogu, da ga je obdaroval z milostjo, to pa je kasneje s svojo močno osebnostjo pretakal na druge.

Ne glede na to, ali delujemo kot učitelji verouka ali literature ali kot ravnatelji – poleg posredovanja znanja imamo tudi vlogo spremljevalca, svetovalca in usmerjevalca. So šole, kjer veje Duh in če ga izkoristijo, so lahko korak pred vsemi drugimi.

Sveto pismo ostaja najsodobnejša pedagoška knjiga. Za šolajočega in za učitelja. Bog človeka vedno znova blagoslavlja, ne le v Svetem pismu, vsak hip, vsak dan. To pomeni, da sklepa z njim zavezo – da smo ob „blagoslovu“ sposobni živeti, ljubiti, vzgajati in blagoslov prenašati na vse, ki so nam in nam bodo poslani na pot.

Ključne besede učitelj svetovalec, sveto pismo kot pedagoška knjiga, odnos, odgovorno učenje, zgled

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Mednarodni simpozij o verskem pouku v slovenskih šolah

Sklepna izjava udeležencev Na mednarodnem simpoziju z naslovom Verski pouk v slovenskih šolah smo se 26. in 27. novembra 2009 v Zavodu sv. Stanislava (Ljubljana Šentvid) zbrali učitelji predmeta vera in kultura s slovenskih katoliških gimnazij in kolegi iz tujine (Avstrija, Hrvaška, Irska, Italija, Nizozemska, Poljska) ter strokovnjaki za vprašanje verskega pouka.

Soočili smo se s stanjem verskega pouka v Sloveniji in ga postavili v kontekst evropskega šolskega prostora. Ugotovili smo, da ima verski pouk v ostalih evropskih državah mesto ne le v zasebnem, ampak tudi v javnem šolstvu. Način podajanja vsebin je odvisen od kulturnega konteksta posamezne države. Za slovenski prostor smo oblikovali naslednje predloge: 1. Razprava o verskem pouku naj se odvija predvsem na strokovni in ne na politični ravni. Pri tem naj se upošteva predvsem pozitivna vloga, ki jo ima religija pri oblikovanju posameznika in družbe. To pozitivno vlogo poudarjajo tudi zadnje izjave evropskih institucij.

“Vlade bi morale upoštevati poseben pomen verskih skupnosti v prizadevanju za mir, sodelovanje, strpnost, solidarnost, medkulturni dialog in razširjanje evropskih vrednot.” (Svet Evrope, Država, vera, sekularnost in človekove pravice, 2007, točka 11.)

2. Dosledno je potrebno razlikovati med verskim poukom kot šolskim predmetom, ki obravnava pojav religije in njenega pomena za oblikovanje osebne in družbene identitete, in veroukom (oz. katehezo), ki je namenjen uvajanju posameznika, da bi določeno vero notranje sprejel in se vključil v določeno versko skupnost. Verouk ostaja v domeni verskih skupnosti. Katoliška Cerkev bo verouk izvajala v okviru župnij tudi po ureditvi verskega pouka v šoli.

3. Pri starših je potrebno bolj spodbujati zavest, da njihova pravica do verske izobrazbe otrok izhaja iz temeljnih človekovih pravic in da se ta pravica udejanja tudi v javnem šolskem prostoru.

4. Zaskrbljujoče je dejstvo, da zadnje raziskave kažejo, da je v Sloveniji znanje o religiji zelo šibko in da ljudje v Sloveniji ne vidijo povezave med vernostjo in socialnimi vprašanji. Zaradi tega so mladi bolj izpostavljeni nekritičnim predsodkom in nestrpnosti do različnih religij. Mednarodne raziskave kažejo, da je “večina tistih študentov, ki so imeli v šoli pouk o verstvih, bolj odprta za pogovore o religijah in svetovnih nazorih z učenci iz drugih okolij, kot tisti študentje, ki v šoli niso imeli pouka o verstvih.” (Raziskava o pogledu mladih na vero, versko raznolikost in možnost za medverski dialog (2006 – 2009, www. redco.uni-hamburg.de).

5. Spodbujati je potrebno medpredmetno povezovanje verskega pouka z ostalimi šolskimi predmeti, saj interdisciplinarnost ustvarja celovit šolski prostor, kjer religijski pouk lahko kreativno podpira oblikovanje celostne osebne in 173 zbornik_final.indd 173

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skupnostne identitete na temelju uveljavljenih etičnih in moralnih vrednot v družbi.

“Politične institucije so dolžne promovirati poznavanje in razumevanje glavnih religij in drugih neverskih prepričanj ter njihovo vlogo v družbi.” (Evropski center za raziskovanje medkulturnega dialoga, človekovih pravic in demokratičnega državljanstva) 6. Predlagamo, da se oblikuje nacionalni vzgojni program, v oblikovanje katerega bodo po vzoru tujih držav vključene tudi verske skupnosti.

7. Vernost med mladimi ne upada, toda tradicionalne oblike verskega življenja ne odgovarjajo na njihova verska iskanja. Potrebno je opraviti dodatne raziskave na tem področju in poiskati nove načine, s katerimi bomo spodbudili povezovanje med verskimi vsebinami in potrebami današnjega mladostnika.

8. Udeleženci simpozija menimo, da bi slovenske šolske oblasti morale sestaviti pluralno skupino pedagoških in drugih strokovnjakov z nalogo, da brez ideoloških predsodkov ocenijo položaj pouka religij v slovenskem vzgojnoizobraževalnem sistemu in da za bodočo Belo knjigo pripravijo izhodišča za prihodnjo ureditev na tem področju. Tako država kot verske skupnosti in cerkve so zavezane k stalnemu in odprtemu dialogu; to je edini možen evropski kontekst za soočenje z vprašanji religij, ki so pomemben del javne razprave v svetu in pri nas.

Ljubljana Šentvid, 27. november 2009

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Utrip dogajanja Snapshot of the event

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Sklepna izjava udeleĹžencev

Okrogle mize so vodili predavatelji na simpoziju The symposium panel discussions were led by the speakers

Pri vzorÄ?ni uri pouka vere in kulture At the sample lesson of Religion and Culture 176 zbornik_final.indd 176

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Miriam Stanonik: Pogled ravnateljice javne šole

Okrogle mize so vodili predavatelji na simpoziju The symposium panel discussions were led by the speakers

Ob koncu simpozija so si nekateri predavatelji ogledali Ljubljano (tu v semeniški knjižnici) At the end of the symposium, some speakers went sight-seeing in Ljubljana (pictured here in the seminary library) 177 zbornik_final.indd 177

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Sklepna izjava udele탑encev

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Miriam Stanonik: Editor's Preface

Religious Education in Slovene Schools: evaluation and perspectives Editor's Preface The debate on religious education in Slovene schools has been the subject of constant discussion over the past twenty years and is often the subject of political and ideological discourse. The most frequent claim is that the Church wishes to drastically increase its direct influence within the educational system by introducing religion classes. During this time some professional studies have been carried out on the topic; however, a certain terminological and conceptual confusion persists in this field.

The organizers of the international symposium entitled “Religious Education in Slovene Schools: Evaluation and Perspectives,“ which took place in St. Stanislav’s Institution in Šentvid (Ljubljana, Slovenia) November 26–27, 2009, wished to evaluate the implementation of religious education in Slovene Catholic schools and generate perspectives on teaching this subject in the future. Participants included teachers of RE, headmasters of Catholic and state schools, researchers from the University of Ljubljana, teachers and experts form abroad, former students of Catholic schools as well as the interested public. In addition to lectures, we organised sample class lessons which were prepared by teachers of RE. While the media reported on the event, we again witnessed a very narrow presentation of the topic. Professional arguments were overshadowed by ideological fear against the Catholic Church.

With the publication of these proceedings we wish to contribute to a constructive debate on the role of religious education in contemporary schooling. We are convinced that this school subject can play a very important role within the educational system of a pluralistic and intercultural society. Being acquainted with religious topics broadens one’s intellectual horizons, deepens values and encourages mutual respect and dialogue in society. The participants of the symposium expressed a common desire that future discussions of religious education in Slovenia take place on a professional level. Hopefully these proceedings will encourage a positive step in that direction.

I wish to thank all the authors of the papers for enlightening the issue with their knowledge and experience from various perspectives. I thank Katja Dragar, M.A. for her versatile help with the organization of the event and simultaneous translation at the symposium. Cordial thanks go to the co-organiser of the symposium and design editor of the proceedings, Anton Česen, M.A. I also would like to thank Lily Schweiger Kotar, B.A. for coordinating the translations and editing the English section of the proceedings.

Ljubljana Šentvid, November 2010

Roman Globokar 179

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ReligiousEducationinSloveneSchools:evaluationandperspectives

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Miriam Stanonik: Foreword

Foreword It is often believed that religious freedom in a country is like litmus paper, a reliable indicator of the degree of democracy, lawful state and respect of human rights. This freedom needs to be understood in a positive and not in a negative sense.

It is about more than the fact that the state does not prohibit religious affiliation and other individual or common activities related to religion or faith. The protection of human rights that the state owes to its citizens requires „positive freedom“. Thus, the state must do more than merely not oppose educating citizens – after all, the right to education is a human right. Instead its standpoint must be positive: it enables their education by establishing schools of all levels. The right of citizens to participate in cultural life, as its creators or as consumers of cultural goods, is also a human right that the state positively respects by introducing various favourable and promotional measures. It supports cultural activities of its citizens and facilitates them. The same applies to sports and recreation activities. The state understands these wishes and needs of the citizens, admits their legitimacy and value and supports them in various ways. In this light we also should understand religious freedom, and in fact this is how it is understood in most European countries. The state grants their citizens the right to freely and publicly express their religious affiliation, and, moreover, it enables and creates favourable conditions in which believers and their religious communities can wholly fulfill their religious needs. How far this support reaches in a particular case is the measure of the benevolence or hostility of a state towards the religion/faith of its citizens and their religious communities.

All this very much applies to the sensitive sphere of religious upbringing and education of children and youth. Among the fundamental human rights is also the right of parents to provide their children with religious upbringing and education in accordance with their religious belief. With regard to this the international documents on human rights are very clear and unambiguous, and the Constitution of the Republic of Slovenia summarizes them quite well. Nevertheless, it is precisely regarding this point that the respect of religious freedom in the Republic of Slovenia is absolutely inadequate. Those who have assessed the situation have determined that the attitude of our school system towards the Church and religious communities is quite hostile; within this system any denominational religious activity is prohibited, including catechism classes. This applies particularly to the provision of the Constitutional Court (CC) from 2001 (U-I-68/98), in its judgment about the demand for religious education and catechism classes in state-run schools, and in which it conveys its general understanding of the principle of the separation of the state from the Church. Due to its interpretation of religious freedom and the above mentioned principle, this provision placed the Republic of Slovenia on the very margin of constitutionally comparable European countries, marked by unfriendly and intolerant attitude towards religious communities (L. Šturm, Comments on the Constitution of the RS, 2002, 139). In 2007 a new law on religious freedom was passed, and in 2010 the CC considerably softened its standpoint from 2001.

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The important question is how to understand the relation between negative and positive interpretations of religious freedom. Positive freedom is the freedom of the individuals and the communities to privately and publicly express their religious affiliation and to make their faith present within the public sphere in all its dimensions. On the other hand, negative religious freedom is the freedom of non-believers to choose not to confront the consequently present expressions of faith. In 2001 the CC gave full priority to negative freedom, and therefore confirmed the school legislation which had prohibited any denominational activities in school. Nine years later, the CC explicitly stated that „in the conflict between the positive and the negative religious freedom, i.e. when the positive religious freedom interferes with the negative, the latter has no priority over the positive religious freedom“ (art. 86).

It is difficult to explain why, with respect to this, it is hard for Slovenia to advance towards a system comparable to other European countries. The Constitution of the Republic of Slovenia does not imply any hostility towards or restriction of religious freedom. However, many of those who find the presence of religious faith in public unacceptable tend to refer to the separation of the state from the Church by deliberately misinterpreting the meaning of this principle. These misunderstandings stem from their political belief or plain prejudice against the Church or out of lack of political culture. Yet the mindset is as it is. This is our reality, and if we agree with our initial assertion – that the degree of religious freedom and benevolence towards religion and the Church is an indicator of the respect of human rights in a society – then our endeavors, together with this collection of papers, are not merely for more religious freedom. They stand also for more respect of human rights, for more democracy and mutual respect, for more political culture and all kinds of culture, including that of the heart.

Msgr. Dr. Anton Stres, Archbishop and Metropolitan of Ljubljana

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Roman Globokar: Religious Education in Slovene Education System

I. Religious education in Slovenia – evaluation Roman Globokar

Religious Education in Slovene Education System

There is a lot of confusion and prejudices in Slovenia about religious education taking place in schools. Quite some problems stem already from the terminology itself, as the two terms of catechism classes (parish catechizes) and religious education (school subject) are constantly confused. There are various concepts about what catechism classes or religious education should be like. Many fear that the Church would start its ideological influence upon the young through religious education.

Religious education was banned in Slovene schools by the communist regime in 1952. After the ban of religious education in schools, the Church started to introduce it, arranging the classrooms in parishes and educating the laymen to teach it. The Church prepared textbooks and the curriculum of catechism classes, which aim was to prepare children and the young for sacraments, to educate them about basic Christian truths as well as about religiosity in general. The advantage of such approach is definitely a greater sense of affiliation of children and the young to the parish community and thus offering a direct connection with parish life. (e.g. religious service). The Church wishes to maintain also in the future these forms of religious education (catechisation).

A more than fifty year long exclusion of religious education from schools consolidates the general opinion that religion does not hold its place in the public or in schools. People who after democratic changes shaped the new school strongly opposed to the reintroduction of religious education in state schools. The concept of a nonconfesional religious education school subject Religion and ethics was designed as an optional subject in the last academic phase of primary school. After more that a decade it can be said that this school subject never came to light, as it is chosed only by a handful of students. Thus, Slovenia is among rare European countries where religious education is not included in the regular school program.

Legal Regulation According to the article 7 of the new constitution of the Republic of Slovenia (1991) the state and religious communities shall be separate. From its very beginning the separation has been carried out in a very restrictive manner, which has led in the field of education into legislation forbidding any confessional activity in state schools. Thus the Law on organising and financing of education act (1996) says in the article 72: “Confessional activities are not allowed in state kindergartens 183 zbornik_final.indd 183

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and schools neither in kindergartens and schools with concession. Confessional activities from the above paragraph include: religious education or confessional classes of religion in view of educating this religion; classes where a certain religious community decides on its content, course books, educating teachers and deciding on suitability of individual teachers; organised religious rites.” In the next paragraph of the same article it is added that in exceptional cases it is allowed to have religious education on the school premises, “but only out of working hours.” Exceptionally a Minister may allow upon a headmaster’s request religious education or confessional classes of religion on the premises of a state kindergarten or school as well as in kindergartens or schools with concession out of school or kindergarten working hours, under the condition that there is no other suitable venue in the local community. “In fact, today there exist a model cooperation between schools and parishes, at least as far as the forming of timetables is concerned. After school pupils can attend religious classes in the parish.

In some smaller towns religious classes take place in the school after the classes, but theses cases are rather an exception to the rule.

The basis of such legal regulation was offered in The White Book on Education in the Republic of Slovenia published in 1995 and prepared by a large group of experts, which was appointed by the then Minister of Education Slavko Gaber. The White Book declared state schools as lay: “State schools are lay and shall not be under the monopolistic influence of individual churches, parties or groups supporting a specific worldview.”1 As to the religious education it explicitly says: “The demand for the autonomy of school as a modern institution is connected with the separation of the state from Church. That is why religious education or religious classes as a confessional school subject are not a constituent part of the state school curriculum, however, schools should be consistent in assuring possibilities for education and information on world religions, their subject matter and rites be it Christian or of other religions (in the realm of the existent curriculum or as a special educational non-denominational school subject on religions).”2 Thus the authors place the religious classes as well as confessional religious education outside school teachings. The slightest possible influence of the Church is tried to be expelled from school, so the school autonomy is regarded basically in the separation of state from Church. As already mentioned in the introduction there is an option in the nine-year primary school, namely in the last academic phase, for the pupils to choose from a wide variety of subjects, also the subject Religions and ethics, which holds a status of a non-denominational subject on religions. During theses lessons pupils gain basic knowledge on Christianity and other religions. Due to the small number of pupils who choose this subject, it can be assumed that most of Slovene schoolchildren remain ignorant of basic knowledge on believing and religions.

J. Krek (ed.), Bela knjiga o vzgoji in izobraževanju v Republiki Sloveniji, Ljubljana (Ministrstvo za šolstvo in šport) 1995, p. 27.

2 J. Krek (ed.), Bela knjiga, p. 27.

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The Standpoint of the Church The Church is Slovenia has been always striving to settle the position of religious education in schools on a level comparable to the European one. The closing document of the plenary council of the Church in Slovenia (2000) accentuates the right of parents and children alike to a moral and religious education and hereby linked the duty of the state to ensure such rights also within the school system. The closing document agrees with the fact that the state school system supports plurality in view of world-view and religion and that any ideological aggression is unacceptable.

However, plurality should not lead into exclusion of any form of religiosity in the school system, as it is suggested by the Slovene legislation. “The holistic approach in education considers all dimensions of human personality, also the religious one. That is why the religious education should be understood as a constituent part of education of believing children and the young, which a national educational program should take into consideration and not ignore, if it wants to respect religious liberty for children, the young and their parents.”3 The document strives for the introduction of religious education in schools, but not as a substitute to catechism classes, but as a complement to them. It hereby refers to the European convention on human rights and practical work of other Central European countries, which offer religious education in state educational institutions from kindergarten through universities. “Parents and children are entitled to religious education as a part of all educational programs, on all levels of education through university and have the right to an open system in this respect. The idea is to enable learning about understanding of the phenomenon of religion and to present the Christian religion, which is placed in the Slovene historical context, adequately and authentically as an undisputed cultural, moral and spiritual fact. As one of the fundamental missions of education is to encourage tolerance, living together and cooperation of all citizens irrespective of their religious or other affiliation, religious education contributes enormously to fulfilling this mission. Religious communities and churches which are directly linked with these classes have the uncontested right to participate on equal terms and take part in decision making about the realisation of classes.”4 The plenary council encourages the idea that in the transitional period the Church should strive for catechism classes to become one of the compulsory subjects to be chosen in the last academic phase of the nine-year elementary school, namely in such a way that the Church would be the one competent for it and would be carried out on the parish premises5. At the beginning of the mandate of the former right-centralwinged government (2004–2008) such solutions were tried to be reached, but the public response was very negative, so the government withdrew such legal solution.

Izberi življenje. Sklepni dokument Plenarnega zbora Cerkve na Slovenskem, Ljubljana (Družina) 2002, § 387.

4 Izberi življenje, § 390.

5 Izberi življenje, § 391.

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Religious Education in Catholic Schools Slovene legislation enables religious activities and religious education in non-state schools. For the time being there are four Catholic gymnasiums in Slovenia: Želimlje Gymnasium (1991), Diocesan Gymnasium in Vipava (1991), Diocesan Classical Gymnasium in Ljubljana-Šentivd (1993) and Anton Martin Slomšek Diocesan Gymnasium in Maribor (1997). Last year the first Catholic primary school was established, namely The Alojzij Šuštar Primary School in Ljubljana-Šentvid (2008).

In the above mentioned schools religious education is a part of regular curriculum and are compulsory for all pupils and students.

In gymnasiums the academic subject is called Religion and Culture. A standardised curriculum for all four gymnasiums started to come into existence in 2001. It is expected to cover two lessons per week in the first three years, and one in the fourth year. The course books, prepared by teachers of this subject, were published for all four years of gymnasium in 2003 and 2004. Ten teachers teach Religion and Culture this academic year – seven of who are priests and three are lay theologians. Religious education is an academic subject equal in demands to other school subjects.

The name of the academic subject Religion and Culture embraces the fundaments of its program. It is not only about the classes on belief and religions, but also about interrelation of religion and culture in the broader sense of the word. A lot of attention is paid to education for self-respect, solid relationships, respect of every man, responsible attitude towards environment and society. Students have an opportunity to broaden, complement and critically assess experiences and knowledge they have already obtained on the field of religious and ethical questions.

The concept of the academic subject is interdisciplinary. In dialogue with other school subjects it deepens the religious view of life. It wishes to point out at the fact that religion is not in opposition with science, but it deals with various point of views of reality, which enrich and complement each other. Besides, one of the goals of this academic subject is to strengthen and complement the general educational activity of the school. During the lessons there is opportunity to discuss conflicts in the class, school or society.6 In September 2008 religious education was introduced in the first Catholic primary school, namely in the first three years. The school subject is a part of compulsory school program and is carried out by teachers. The curriculum was prepared by a group of expert from the Theological Faculty and primary school teachers.

In the first and second academic phase the subject is called Encountering Religion in the third Religion and Culture. In the first years at school children learn about different things (nature, society…) and in the same way they get acquainted with religion in a specific school-based way. The emphasis lies on encountering the occurrence of different forms of believing and of religious subject matters that children bring along or come across in their environment. That is why the subject is called in the first two academic phases Encountering Religion. Entering the third phase the pupils can be much more independent, critical and objective, that is why they are A. Šverc in A. Jamnik (ur.), Verski pouk na katoliških gimnazijah. Učni načrt za predmet Vera in kultura, Celje (Mohorjeva družba) 2003, 3–4.

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expected to incorporate religion and anything linked to it, into a broader context of their private and social life. That is way the subject is called Religion and Culture.

Both subjects are congruent and complement each other. One lesson per week is meant to take place in all classes.

In the first academic phase a teacher of the class with a religion pedagogical or catechetic specialisation in cooperation with the school chaplain. In the second and third phase a graduate from The Theological Faculty with acquired pedagogical education takes over.

The academic subject is not a substitute of the catechism classes or catechesis, but it complements it. It does not introduce directly the religious practice, but it awakens in pupils a sense of religion, it offers knowledge on beliefs, religions, rites and encourages them to reflect on their experiences and develop abilities to understand and solve religious and ethical questions. The pedagogical process promotes the development of skills which enable students to cooperate autonomously in a community.7

The Aim of the Symposium As to the religious education in schools, Slovenia has a specific status in Europe. A favorable teaching practice of the academic subject Religion and Culture in Catholic schools and its acceptance also by the non-believing students may serve as a good reason to carry on the endeavors that a certain form of religious education as a regular school subject takes place in Slovene state schools. The aim of the symposium is to present experiences of teaching the academic subject Religion and Culture so far in Slovenia and other European countries. I am convinced that the exchange of experiences and knowledge will enrich us. Hopefully we will reflect on present challenges and shape a common vision of the future of religious education in Slovene schools.

Abstract Religious education does not hold a specific position in Slovene state schools, but are only taught in four Catholic gymnasiums and one Catholic primary school. The Law on organising and financing of education act forbids any confessional activity in state schools. The Slovene state school wishes to be lay and worldview neutral. The Catholic Church is aware of the pluralistic outlook in the school system and does not wish to impose religious education on state schools. Yet it strives for the introduction of some form of religious education in state schools as well, where students would get acquainted with basics of believing and with fundamental issues of Christianity and other religions. Good praxis and favorable experiences could represent a starting point for a reflection if certain religious and ethical elements were integrated in Slovene state schools.

http://os.stanislav.si/nalozeno/UN%20spoznavanje%20vere%20in%20vera%20in%20kultura2d576.pdf. obtained 26th January, 2010.

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I. Religious education in Slovenia – evaluation

Keywords Religious Education, lay school, separation between State and Church, private school, religion and culture

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Ivan Janez Štuhec: Religious Education as a Cultural and Political Problem in Slovenia

Ivan Janez Štuhec

Religious Education as a Cultural and Political Problem in Slovenia

1. The White Book In 1995 the White Book on upbringing and education was created in Slovenia.

This fundamental document, which has had a decisive impact on the development of Slovene education up to present, was prepared in narrow circles of like-minded professionals in a time when negotiations on this matter were in progress between the Church and the state. The title itself, „The White Book on Upbringing and Education in Slovenia“, was promising in terms of taking into consideration the balance between a child’s overall development and formal education. However, already on the first pages the authors use the term „education“ as a synonym of „upbringing and education“ and also later keep using it only in the scholastic sense of the word (Krek 1995, 13).

The White Book announces that its contents can be found in the principles of human rights within a lawful state, based on international documents as well as the Slovene Constitution. „Therefore the state educational system has to be built on a broad consensus of what is a good kindergarten or public school. On the other hand, private kindergartens and schools should meet the special interests of those parents who want to raise and educate their children according to special religious and moral beliefs“ (Krek 1995, 13).

On the basis of the fundamental international documents on human rights, the White Book gives priority to the „rights“ before objectives and obligations derived from those rights. In this way it attempts to prevent a school from establishing as universal its own system of values. The common European values which assure a civilised society are: „human rights, pluralist democracy, tolerance and solidarity“ (Krek 1995, 14).

When the White Book develops the hierarchy of values for the system of upbringing and education in a modern country, it highlights three principles: democracy, autonomy and equal opportunities. According to art.26 of the General Declaration of Human Rights the state has to ensure not only formal rights but also fundamental rights, such as: the right to education and its objective towards the „full development of personality“, the respect of human rights, and the right of parents to choose the type of education for their children (Krek 1995, 15).

Particularly important is the obligation of the state „to enable by law the opening of private kindergartens and schools“. In addition, the principle of equal opportunities demands „iverse offerings on all levels“, because only in this way the „right to choose different educational paths and content“ can be realized. Finally the document puts forward the principles of quality, non-repressiveness, openness of mind, critical judgment, international comparability of standards and cultural pluralism (Krek 1995, 16).

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The chapter „Uniformity of Science and Pluralism of Cultures and Knowledge“ develops the theory of the relativeness in science and pluralism, on all levels, from school textbooks to cultural phenomena. It then underlines the right to choose, which is the main safeguard against uniformity of ideas and indoctrination. A separate chapter is dedicated to the principles of equal opportunity, non-discrimination, freedom of choice and encouragement of originality. It deals mainly with the transition from one level of education to another and the elimination of social and gender differences (especially the rights of girls). Further on, the authors discuss children with special needs and their integration into everyday environment.

In the last two chapters the book develops the theory of school autonomy and its separation from ideology. School autonomy is understood in relation to the state and the authorities, as well as to extracurricular knowledge and beliefs. The meaning is clarified in the following paragraph: „The demand for the autonomy of school as an institution of modern society is connected with the separation of the state from the Church.

Religious classes as a denominational subject are therefore not a constituent part of the state school curriculum, but schools should respectively enable education and instruction on world religions, as well as the content and customs of Christian and other religions“ (Krek 1995, 27). The book, however, allows for this to be carried out within the frame of the current curriculum or as a non-denominational subject on religions, but underlines the secularism of state schools in relation to churches, parties and worldviews.

An interesting aspect is that the autonomy of kindergartens and schools as institutions is said to be connected with the autonomy of an individual, which has, however, been reduced mainly to protection of personal data and information. Moreover, autonomy does not exclude connections with the institutions from the closer or broader environment, but it does exclude the sphere of the religious, not explicitly but logically, according to the above mentioned understanding of autonomy (Krek 1995, 26–29).

When talking about school free of any ideology, the White Book takes rational criticism as the virtue that students must acquire in order to resist „ideological, political, religious and other potential pressures“. Tendencies especially mentioned are: “the ex-Marxist worldview“ and „the tendency to introduce denominational religious classes in school“. Therefore it is necessary to ensure „a neutral worldview in state schools“ by law and regulations. Eventually, the White Book deals with the role of school in spreading democratic culture, and teaching tolerance, solidarity and responsibility connected with it. The foundation of school communication is „understanding the freedom of an individual as a non-limitation on the freedom of others“ (Krek 1995, 29–31).

After 2008, when the new coalition was built by the left-centered political parties, the new Minister of Education Dr. Igor Lukšič appointed a national committee of specialists to prepare a revised White Book on upbringing and education. That work is currently still in progress.

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Ivan Janez Štuhec: Religious Education as a Cultural and Political Problem in Slovenia

2. School Legislation On the level of legislation the question of freedom of religion has been regulated with the Law on Organization and Financing of Education, passed on March 19, 1996. This law prohibits any denominational activity in state kindergartens and schools, as well as kindergartens and schools with concession. „Denominational activities include: catechism classes or denominational religious classes; classes whose contents, schoolbooks, suitable teachers and their training are chosen and provided by religious communities; organized religious rituals“.

Art.16 of the law categorizes the subject „ethics and society“ as compulsory. As an upgrade to this subject, the same law, art .17, suggests the subject „religions and ethics“ as an elective course that must be offered in the last three grades of the nineyear elementary school, as part of the module of at least three optional humanities subjects. In addition, a school must offer a foreign language and rhetoric. A student has to choose three optional subjects from the humanities and the science module, at the most two from each. Students can take new electives every year.

As far as private education is concerned, the law, in its act 86, allows private schools to be established and financed with 85 % of the funding per student (for salaries and material expenses) that the state or local community ensures for public schools. Three years after the law was passed the state covered 100 % of expenses per student (art. 138 of the same law).

At first sight the above percentage seems quite favourable for private schools.

However, the mentioned 100 % financing was realised between 1996 and 1999 only.

This means that with every new year these financial facilities decreased for newly established schools, putting them in an unequal position. After 1996 the private Diocesan Gymnasium in Maribor was established, as were some minor nonreligious vocational schools and the first Catholic elementary school, the Elementary School of Alojzij Šuštar, which was established in the Diocese of Ljubljana in 2008. There are also elementary music schools established by the Church and several kindergartens, which numbered seventeen at the beginning of 2009. Among schools opened after the law was passed are the Waldorf Elementary School in Maribor, the Waldorf Gymnasium in Ljubljana and the Euro School in Ljubljana.

The 85 % financial assistance covers faculty salaries and a small part of material expenses. In other words, this is the cost of the pedagogical process per student, calculated on the basis of an average in comparable state schools. The methodology of these calculations can always be a matter of discussion. It has, however, lately become more transparent, with the calculations made per student being valid also for state schools. The rest of the expenses have to be covered by the school’s founder, in our case the Catholic Church. The financial situation of the Catholic Church in Slovenia is still unsettled, with the law on denationalization preventing the return of all the properties subject to matters of public interest. These are mostly schools and social and health institutions. Moreover, students’ parents, who must contribute the remaining balance for the expenses of educating their child in a private school, get no tax reduction.

In addition, the law prescribes cancellation of private elementary schools in case the existence of the state elementary school in that region is threatened. Such a 191 zbornik_final.indd 191

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regulation is based on state centralism rather than the quality of school. That is the reason why there are practically no private elementary schools in Slovenia, with the exception of the one Waldorf school and the previously mentioned Catholic one.

The law allows the possibility that religious classes take place on school premises whenever the safety of children is concerned. This opportunity has increasingly been in use since the transition from the eight-year to the nine-year primary education.

Consequently, in 2009 there were about fifty schools in Slovenia where religious classes took place on school premises, after regular classes, because travel from the school to the parish classrooms was deemed too dangerous for children. This practice, of course, does not mean bringing religious classes into school through the back door.

According to the Office for Statistics of the Republic of Slovenia, in 2005/2006 the picture of Slovene private education in percentages was as follows: 0.8 % of students attended private schools (elementary 0.12%, secondary 2.02%). 142 secondary schools had 99,860 students of which 2,019 attended private schools. According to information from the OECD for 2006 the ratio of private education in Slovenia was below the average in OECD countries and the EU. The average ratio of primary schools in OECD countries receiving more than 50 % of finances from the state is 8.6%, and in 19 EU countries is 10.9%. In lower secondary schools the percentage for OECD is 11.6 % and for the EU 14 %. The percentage of secondary schools is even higher – 16.1 % in OECD and 18.6 % in EU. In short, only in Turkey is the situation worse than in Slovenia.

On the basis of the above data, the choice for parents and children is very limited, and in no way can we speak about equal opportunities under the law. The state school system is very protected, while the private is limited and only tolerated. For real change in society the private sphere is essential to achieve a shift in our collective consciousness, which was built on a totalitarian way of thinking.1 After the Law on Organization and Financing of Education was passed, a group of parents complained to the Constitutional Court of Justice particularly about art.72, which prohibited any denominational religious activity. The Constitutional Court confirmed that no denominational activity is allowed; i.e., denominational activities are prohibited in state educational institutions. At the same time the Court demanded from the Parliament (the National Assembly) to eliminate this uncon-

In 2009 there are four Catholic independent gymnasiums in Slovenia. During the Communist regime there were two gymnasiums affiliated with the Catholic Church which were not publicly accredited. This was the Secondary Religious School in Vipava and the Salesian Secondary School in Želimlje. Soon after the democratic changes in 1991 the Diocesan Classical Gymnasium in Ljubljana, Šentvid was reintroduced. In the 1996/97 school year the school held classes for all four grade levels. The Diocesan Gymnasium Anton Martin Slomšek in Maribor began operations after lengthy efforts in the 1997/98 school year. After the decree of the first democratic government, the first three are 100 % financed, similarly to public schools with concessions, and the last year is financed 85 % in accordance with the new law. In addition, the Diocesan Gymnasium Anton Martin Slomšek had to fight over the problem of the school site for ten years, as the state was unwilling to return the former seminary to the diocese. The problem was settled when Janez Janša was Prime Minister (2004–2008).

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stitutionality and partly allow this activity in educational institutions with special concessions, out of the range of public service.

The Constitutional Court reached this conclusion on the basis of interpretation of art.1 and 7 of the Constitution which address Slovenia being a democratic country where the state is separated from religious communities. The Constitutional Court did not take as its basis human rights, in our case the rights of parents to ensure their children a moral and religious education according to their beliefs. The main preoccupation of the Constitutional Court was how to protect the state and its school against religious indoctrination. The Constitutional Court managed to protect the statist model of the school as established by the school law of 1996, especially the idea of the autonomous school area.

Within our young Slovenian state there is a continuous struggle for the primacy of human rights over the state, or the state over human rights. More accurately, this struggle exists between the political subjects who want to usurp the state and the human rights that all citizens fundamentally have. That the Constitutional Court is more in favour of the thesis which understands art.7 of the Constitution as separation of religious communities (specifically the Catholic Church!) rather than separation into jurisdictions in the modern Western European sense, can also be supported by the fact that the negative understanding of religious freedom outweighed the positive one. With this the Constitutional Court, as the highest legislative body, consolidated not the „secular“ but the „secularized“ definition of state – the state whose official ideology has a negative attitude toward religion, the Church and Christians. Moreover, this means that the state restrictively interferes with the sphere of freedom of conscience, discriminating a segment of its citizens.

This leads to the question: what is the task of the Constitutional Court? To protect an ideological state against citizens or to protect citizens against the state usurpers who are restricting freedom of conscience and religion, also in the sphere of education, without any serious reason? The agreement of the constitutional judges on this question seems to justify the concern that the Slovene Constitutional Court, the most important legislative branch of authority, did not have an entirely neutral worldview when deciding on this matter.

Some are of the opinion that the present non-denominational course offerings on religions – for all students, not only Christians – is the alternative offered to the Catholic Church. However, the church rejects this. The leaders of the Slovene Catholic Church have never received any concrete or clear proposals or suggestions for cooperation in solving this problem from the highest executive authorities.

Nevertheless, specialists from the Faculty of Theology cooperated in developing the course „religions and ethics“, regardless of the fact that they have not always agreed with the status of this subject as prescribed by law. Because of the overflexibility of this subject it has never really been able to succeed.

The Catholic Church, Evangelical Church, Protestant Church, Orthodox Church, Jews, Muslims or any other religious denominations all have the right and the obligation to speak out for ourselves. In Slovenia this ability has been usurped by sociologists of religion, who, with a few exceptions, convey nothing positive about faith and Church.

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The phenomenon of religion is dealt with in an ideologically biased and unprofessional way, in full accordance with the ex-Marxist doctrine. Any dialogue with them is impossible as they do not take into account modern understandings of religious issues, as seen for instance by two world authorities in this field, Lukman and Berger.

The relationship between the state, religion, and education has had profound social effects: the experience thus far with teaching religion in schools, the ever-growing lack of spiritual awareness among the young Slovenes, the increasing violence in schools, the consequences of permissive upbringing in families and in school, an increase in young people addicted to alcohol and drugs, the number of suicides among the youth, the increasingly dangerous job of teachers and the profession’s complete feminization. All these are the results of the school policy absolutely prevailing up to the year 2004, when the coalition of parties established after the social changes of 1991 prevailed in elections and came to power.

These parties did not make any changes in the field of religious education because they chose not to create political problems out of burning ideological topics.

However, in their four-year term of office they did settle the financial aspect of private education, so that private schools actually were awarded 85 % funding per student. They also solved most of the problems with denationalization, were open to establishing private kindergartens and music schools, and enabled the founding of the first religious elementary school. They did not touch, however, the conceptually and ideologically disputed ideas which determined the White Book and later legislation. In the educational sphere their policy was pragmatic and practical. A few attempted changes to the Law on Organization and Financing of Education were mostly blocked by the school union, led by a clearly left-liberal political faction.

The intention of the Ministry of Education and Sport in the years 2004 to 2008 was to ensure an equal position for all private schools, regardless of when they were established, and also to facilitate the establishment of private schools in the field of job-oriented and vocational education. With the introduction of the method of financing per student, the ministry achieved greater fairness and order in this area. The attempt to introduce 100 % financing for all state-verified programmes in primary and secondary schools failed because the union carried out a petition against private education and threatened to put it to a referendum. Consequently, the ministry withdrew its proposal. However, the coalition MPs complained to the Constitutional Court, demanding 100 % financing because according to the Constitution elementary education is compulsory and paid from public finances. By the year 2009 the Constitutional Court had not handed down a decision because it was believed that the MPs who brought the complaint while in their previous office were no longer interested.

With the ascent of the new left-winged government, the Ministry of Education was taken over by the political scientist Mr. Lukšič, who soon announced the writing of a new White Book. In the first year of his office he did not interfere with legal or other changes on the ideological level, which was understandable as this is to be addressed in the new White Book as a top professional document. The Minister keeps repeating that it is necessary to care for and protect the state school network.

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public needs to be told that a private founder should cover the entire amount of the investment and that this is an important contribution to Slovene education.

3. The Consequences are Already Measurable The research within the frame of Aufbruh, which is being carried out in excommunist countries by sociologists and theologians under the leadership of prof.

Zulehner, shows us the state of mind of Slovene citizens when the role of religion in society is in question. When answering the question of whether Europe needs Christianity to retain its social belief, 29.3 % answered it does not need it at all, 23.6 % mostly disagreed with the need, and 53.9 % could see no connection between Christianity and social belief. Only 7 % of those asked were of the opinion that Christianity is important for social belief, 12.6 % mostly agreed and 27.4 % partly agreed. In Slovenia the answer to this question is less favourable than in ex-Eastern Germany, the Czech Republic and Hungary.

The attitude towards religion and Christianity in Slovenia became increasingly negative from 1997 to 2007, as evidenced in the answers to the question of whether it is important for the future of the world to preserve the influence of religion. In 1997 18 % of people were absolutely positive, but in 2007 only 10%; in 1997 23.2 % did not agree and in 2007 24 % did not agree. However, there is a considerable rise in the percentage of those who mostly agree that Christianity is important – 9.9 % in 1997 and in 19.5 % 2007.

The assertion of Slovene sociologist Niko Toš, that Slovene values do not differ when compared to the broader European context and that it is difficult to ascertain an explicit influence of the Roman-Catholic past, is only partly accurate. An important and unusual question is what has been going on in this sphere in Slovenia over the last 20 years. In the most recent census 57.8 % of the population declared themselves as Catholics, while ten years earlier the percentage was 71.6.

When analysing how happy the population is with democracy, Slovenia ranks low, together with Portugal and Poland, and ranks in the middle when asked about their satisfaction with the government (Toš N., Beležke o vrednotah, v: O vrednotah, 106–111). If we look at the Aufbruh results for the question of when people were the happiest, the answers from 1997 are astonishing: in Slovenia 68.9 % of people answered that they were the happiest between 1945 and 1990. Ten years later this picture is a bit better: 56 % remain loyal to their answer from 1997 while the percentage of those who were happier after the political changes rose from 24.5 % in 1997 to 34.1 % in 2007. In 1997 11.4 % of people completely agree that the role of the Church is important for the consolidation of democracy, 16.5 % mostly agree, 27.2 % only partly agree and 30 % disagree. By 2007 the percentage changes to 5.2 for those who completely agree, while 11.8 % mostly agree, 24.6 % partly agree and 34.6 % disagree. With the negative answer to this question Slovenia surpassed all the other countries by 10%.

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Conclusion From the information above we can conclude that religious education in Slovenia is a serious cultural and political problem, burdened by the Communist past and its ideological effects on the younger generation. The field of education is not primarily the domain of pedagogues, but rather of sociologists, especially sociologists of religion who feel that they should protect the educational arena from influences which are an integral part of the cultural background. In doing so they focus especially on the culture inspired by Christianity. Such an atmosphere does not contribute to normalization of religiosity but continues with its marginalization. It is a fact that one has to be acquainted and introduced into the world of religious in all periods of life if we want religiosity to become a constructive element in one’s personal and social life. Unfortunately, in the Slovene social environment this fact has not been accepted yet and may not be for quite some time.

Bibliography Krek Janez (ed.), Bela knjiga o vzgoji in izobraževanju v Republiki Sloveniji, Ljubljana 1995. Štuhec Ivan Janez, Človekove pravice in šola, in: Človekove pravice v Sloveniji danes, Zbirka Pravičnost in mir, Ljubljana 1999, 31–39. Štuhec Ivan Janez, Svoboda veroizpovedi in šolska zakonodaja, Zvon 1 (1998) 62–71. Štuhec Ivan Janez, Šola in vprašanje zaupanja v bivanje, in: Sodobna pedagogika 58 (2007) 72.

Pogovori o prihodnosti Slovenije pri predsedniku Slovenije. 2, O vrednotah, Ljubljana 2004.

Abstract The author first presents the fundamental and pragmatic points of departure for the White Book, which outlined school policy in Slovenia after the social changes of 1991. He critically evaluates some key notions such as autonomy, denominational religious classes, secularism, and relations between religious communities and the state. In the second part he explains the impact of the White Book on legislation and the consequences of this legislation for the development of private education.

He points out the positive and the negative sides of this legislation and especially the complete marginalization of religiosity. The consequences of the systematic absence of religious education from the Slovene school system are noticeable also in recent research on public opinion of the role of religion in society, carried out on the European level. Regarding issues of private schools, Slovenia ranks among the last in the EU and the OECD countries. This shows that the school policy and legislation concerning private education and its development are rather limited and antagonistic.

KEYWORDS education, legislation, religion, Catholic Church, denominationalism 196 zbornik_final.indd 196

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Klemen Bartolj

The Debate on the Introduction of Religious Content in Slovene State Schools from 1990–1995

Numerous social changes at the end of the 1980s and the beginning of the 1990s, which also had resulted in the independence of the Slovene state, opened the door for public discussion about the introduction of religious content into Slovene state schools. By the 1990s, various newspapers and journals filled their pages with articles debating the religious content in state schools and suggesting different approaches to this issue. Many collections of essays and books came out of this. The “new” topic likely found its main incentives in a variety of sources, including the transformation of the old political system, which had removed catechism classes from state schools and prohibited the independent schooling of religious groups;1 the great ignorance and lack of familiarity with religions; and also views from “democratic” foreign countries, where some form of religion classes were almost everywhere part of public education.

It was clear from the start that the topic would suffer due to ambiguous terminology and historical facts. The term for religion classes – verouk2 – proved to be the most problematic, as this was the name of the subject that had been ousted from schools, and is also what we call the catechism classes carried out in the Catholic parishes. Bezek determined already in 1990 that “the term verouk is used as a form of catechism, and also as a subject taught in school” (Bezek 1990, 21). An even greater problem was the fact that the term verouk was used in some discussions to characterize courses on denominational religious subjects as well as non-denominational ones.

We can find an example in the interview with the Republic Secretary for Education3 of that time which was published in the periodical Razglede (Kališnik 1990, 354–355, 364). The problematic usage of the expression can be followed in two additional articles on the topic. Anton Stres writes, “even the most classical form of verouk in school today certainly would no longer be what verouk was in the past” (Stres 1991, 6). In addition to Stres, Svetina separately emphasizes a similar idea in an interview with Snoj in the newspaper Delo (Svetina 1990, 7). However, over the course of time, the term verouk began to be used only in the sense of the denominational religion classes. Thus we can assert that already by around 1994 most understood the word verouk to mean the denominational subject and a synonym for catechism (the latter word recognized by all authors as referring to the denominational subject).

The non-denominational religion courses posed the greater terminological problem, since in Slovenia such presentation of religious content was something Schools for training future priests were allowed.

Translator’s note: As the author discusses the complicated usage and ambiguous meaning of the Slovene term verouk (literally, “religion class”), the term remains in its original Slovene in order to emphasize this point and not further confuse it with imprecise translation.

3 The position is comparable to today's Minister of Education.

1 2

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new. Soon such an open religious subject became tied to ethics and morality or culture. Several names for the coourses appeared4: elective subject or themes about religion, elective subject on religions, class on world beliefs, course on religions in culture and school, subject on religiousness, religious culture, religion class, general subject on religions, religious studies, teaching about religion, catechism in school, religion class in school, educating in religion, religious class...Even more terms can be found. Most important was the proposal which was formed simultaneously with the revision of primary schooling, and undoubtedly was also a consequence of suggestions from the public. In this way the name of the non-denominational religion course was gradually standardized to ethics and religions (they frequently just called it proposed subject). The contents of such a subject presented an even greater difficulty. Many questions arose: which religions should be covered and to what extent, and who would oversee and develop the contents; who would teach the course and, moreover, would this subject be required, an elective, or optional; should there be one class or more alternatives. In 1995, practically in the moment before passing the new school legislation which was to incorporate the proposed subject under the name religions and ethics, suggestions surfaced that the subject was essentially denominational in nature. Miheljak based this on Košir’s statements in Delo (Miheljak 1995, 3). A referendum was also mentioned, but it did not transpire.

In spite of the obscurity, among all of these proposals it was still possible to distinguish whether the subject was denominational or non-denominational in nature.

Even though the distinction between one form and the other was not contentious, controversy remained over which names referred to the denominational or nondenominational content. For a time, the previously mentioned term for religion class – verouk – stood for both. A more descriptive distinction can be found in the work Kaže, da se ni bati nove indoktrinacije [It seems as though there is no fear of new indoctrination], which differentiated between the study of religion and the study about religion (Čepar et al. 1990, 27).

Much more interesting are the proposals and especially the arguments for them, which appear in the literature from 1990 to 1995. Interestingly, there is no basic difference in those proposals and arguments from what appeared in the daily newspapers. A proportionally large amount of literature can be condensed into just a few representative areas. The following paragraphs will concentrate on these separate areas. This examination covers only some of the most clearly expressed opinions, and it is important to keep in mind that many areas overlap.

The question of the relationship between the state and religious communities was settled in a law passed in former socialist Yugoslavia in 1976. After the change in social order and Slovene independence, it soon was apparent that some of the provisions of this law were unacceptable. In fact, they infringed upon human rights to freedom of expression of religious affiliation and public expressions of faith. Slovenia Translator’s note: The author includes many terms that are more nuanced in the original Slovene than in English: izbirni predmet ali tematiziranje o religiji, izbirni predmet o verstvih, pouk o religiji, pouk o verah, predmet o verstvih in kulturi v šoli, predmet o verstvih, religijska kultura, religijski pouk, splošni predmet o verstvih, strokovni predmet religiologije, učenje o veri, verouk v šoli, verski pouk v šoli, vzgoja v religiji, religiozni pouk

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did not acquire a new law about religious communities until 2007 (Zakon o verski svobodi 2007), however, discussions about how to resolve the relationship between the state and religious groups began much earlier. This also goes for the question of introducing religious content into state schools, as evidenced as early as 1990 by Slava Partljič who asks, “if the regime prefers to allow the Church to establish its own schools, then perhaps it should not introduce religion classes [verouk] in state schools” (Partljič 1990, 26). Even more articulate is Žerdin who questions, “How much does the state yield to the Roman Catholic Church in its desire to come into public schools” (Žerdin 1995, 22–24). The two articles show that the place and jurisdiction of either institution were not clearly defined.

The authors who advocated for the introduction of religious education in schools supported their argument by citing the practice in other European countries. Gril asserts that “wanting to be in Europe also means changing our attitude towards religion and religious education in school” (Gril 1990, 1). In the first chapter of the compilation Šolski religiozni pouk v demokratični družbi [School religious education in a democratic society], Škrabl thoroughly presents the status of religious education in other European countries, and determines that, besides Albania, Slovenia is the only country without religion classes in state schools (Škrabl 1992). In addition, at that time we did not have any lawfully regulated private schooling.5 Gaber acknowledges in an interview that “Europe also designates appropriate attention to this matter” (Gaber 1991, 13), to which he adds that it would be necessary to instruct knowledge about more religions. Irena Škufca also thoroughly examines the status of religious education in Europe, although she arrives at the rather surprising conclusion that in Europe “they resolve this question in various ways, but in Slovenia we once again must come up with a new, original approach” (Škufca 1991, 585–587).

Those opposed to religious education as an independent subject in school took as their argument the separation of the state from religious communities as written in the Slovene constitution. The author who references this separation the most – in the collection of essays Verouk v šole!? [Religion class in school!?] (Gaber, Kodelja 1990) as well as in the article Država, politika in Cerkev v prelomnih časih [State, politics and Church in decisive times] (Kerševan 1990, 513–514) – is Kerševan. Based on this separation of church and state, he refutes the argument presented in the previous paragraph. He asserts that the constitutions of European countries, except for France, do not define the separation of state from religious communities. A few years later Kodelja added to this argument that “even the proposals for the introduction of non-denominational religion courses, such as the contents of religious culture in French public schools and American courses on religions that have surfaced in the past few years, respect the system of separation of state from religion” (Kodelja 1995, 12–14).

An argument in favour of religious education was also pluralism, “pluralistic school or more academic pluralism” (Stres 1991a, 66–68). “A school which is for all citizens cannot be appropriated by the state or by one party or even by the Church” (Snoj 1991, 20–21). In an interview in the magazine Mladina, Štuhec adds to this that “the state must be absolutely open to allowing within its public school system We already did have private schools.

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the expression of all interests that emerge from society. The only exception should be those interests that threaten tolerance, democracy and plurality” (Štuhec 1995, 28–34). While plurality represents one of the values, Angelca Žerovnik points out, “it does not involve the realization of all possible perspectives, standpoints, or ideas...

It is about the development of promising and historically confirmed initiatives” (Žerovnik 1994, 229–235), which she ties to the upbringing component of education.

The argument of holistic education – whether school only educates through instruction or concerns itself with students’ upbringing in addition to instructional education – was the next, more extensive question around which the controversy regarding religious education centred. Snoj thus points out that “religion class [verouk] significantly contributes to the overall formation of a young person’s character” (Snoj 1990, 6). He also emphasizes the cultural breadth of religious education and its connection with ethical upbringing. Kržišnik declares that “the best model for fully raising a mature individual and at the same time a Christian is the constructive interconnection of three factors: family, Church and school” (Kržišnik 1993, 11–12). In addition to these two authors, many others establish the need for religious education through the idea of holistic or integrative upbringing and education, which does not exclude religion as one of the important factors in a person’s life.

Authors frequently debated the concept of a neutral school. Potočnik stresses that “a neutral (lay or secular) school is not possible, as it excludes life values that necessarily belong in school (Potočnik 1991, 7). “As a system, school cannot be neutral in the sense of passing down values. Each school must impart some fundamental values.

School is neutral only in the sense that people of different opinions may learn there, as long as they accept a certain moral code. It seems that a better term for such a school is pluralistic and not neutral” (Kurinčič 1991, 68–71). In this case, Kurinčič connects neutrality with plurality, whereas Škrabl associates it with values: “The demand for a neutral school which has emerged in recent times is not acceptable for two reasons in particular: first, school must never be an instrument of state politics, and second, the concept of neutral upbringing or education does not exist. This follows from the fact that the human being always realizes himself according to values which cannot be determined by political methods” (Škrabl 1991, 180–185). Both authors wish to point out that the question of neutrality is strongly tied with the value system of the individual, which must be respected based on the principle of democracy. Kodelja adds against this argument that “precisely because public schools are intended for all, they must be neutral in terms of world view. A school with a neutral world view is namely a school which does not force anyone to accept a particular world view, but simultaneously offers elements so that each and everyone can construct their world view according to their own judgment” (Kodelja 1995a,7). “Public school is secular and must not be under the monopolistic influence of any particular churches, parties or groups affiliated with any specific world view. A secular kindergarten and school are institutions in which the space is for everyone regardless of personal world views, religions, philosophies or other persuasions and opinions” (Krek 1995, 27). We find this argument in the White Book on education and upbringing, which was issued by the government. Yet precisely this point is challenged in an article in Nova revija 200 zbornik_final.indd 200

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stating, “the Slovene state, as is evidenced in the first articles of its constitution, is founded upon certain ideological origins (European, Western, democratic, social, free thinking, and with Greco-Roman and Judeo-Christian roots)” (Spomenica o šolstvu 1995, 56–57). In this way the idea of neutrality is difficult to support. After all, democracy is one of the ideologies, as well as a political system.

Advocates also established the necessity of religious education in state schools alongside the rights of parents to decide how to raise their own children. Stres emphasizes that “if parents did not have any influence on the formation of this time” which children spend in school, “their paramount right to raising their children would become a waste of ink on paper” (Stres 1991, 6). Škrabl also underscores in various writings that according to Church documents, “parents have the primary task and primary right to determine how to raise and educate their own children” (Škrabl 1991, 180–185). A similar opinion is expressed by Snoj, who says that “if, according to all humanitarian and international measures and declarations, parents truly have the right to chose the method of educating and raising their children, why in our democratic society would we continue to curtail their rights by not providing the school subject which would make possible or at least supplement this instructional education and upbringing?” (Snoj 1990a, 5). This referencing of international documents regarding the establishment of parents’ rights is contested by Irena Škufca, as she asserts, “the Church’s referencing of the declaration of children’s rights is unfounded” (Škufca 1991, 585–587). In this case the Church is referencing article 2 of the above-mentioned declaration, whereas Škufca objects to article 10 of the same declaration. It is important to emphasize that the establishment of different positions in the same document is at least uncommon, if not unprecedented.

In this way international documents adopted by our state6 played an important role in these arguments. In light of such international documents, Gaber stresses that the state should enable the establishment of private, independent schools, as defined in article 5 of the Convention Against Discrimination in Education (Gaber 1990, 9–21). Otherwise, the state would have to allow religious education also in public schools. Despite this, “in the proposed school legislation [Slovenia] offered among elective subjects non-denominational classes on religions, which did not have prior support in the Church or in parliament” (Kodelja 1995a, 11). However, the subject most likely was accepted into the catalogue of elective subjects because it delivered knowledge about this important area.

The need for greater knowledge about religion and familiarity with religions was probably the only argument not contested among advocates as well as opponents of the introduction of a special subject about religions. Before the revision of schooling, Kurinčič emphasizes that “the revision of the teaching plans is not about inserting into them some particular religious themes. Rather, the intention is to not avoid religious questions and themes, and texts with religious themes (as had been done up to now) as they are a constituent part of life and culture” (Kurinčič 1991, 68–71).

Already before this, participants of a round table that was presented in Delo pointed out that “familiarity with Biblical texts is imperative for the understanding of many areas of the humanities, for example Slovene literature. How, for example, can one In the time of Yugoslavia as well as Slovenia.

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understand the Our Father prayed by Cankar’s farmhand Jernej; Cankar’s frequent solemn, Biblical style; Pregl’s Biblical drama Azazel; Prešeren’s or Kette’s parables, and so on?” (Čepar et al. 1990, 27). To this Naglič also adds his opinon: “...the form of school should remain secular (it should continue to commence without Holy Mass), but it should acquire more Christian contents” (Naglič 1994, 13). Almost all authors recognize that it would be necessary to include information about religions in school, if not as a separate subject then at least within the framework of the remaining subjects.

In their writings, the authors most nearly came to a consensus on the fact that it would be necessary to include religious contents in school; however, they were not unified in how they would incorporate them. In the beginning, two opposite camps were in favour of including the topic into the frame of an independent subject: supporters7 who were predominantly from religious groups, especially the Catholic Church; and opponents who were mainly afraid that religious groups and their ideology would make their way into schools along with religious education. Over time a middle ground came about which favoured a non-denominational elective subject.

Currently, according to the law on primary education passed in 1996, Slovene state schools also offer the elective subject religions and ethics. We also have a few private schools founded by the Catholic Church in which religious education is included in the regular curriculum. However, the most important question is perhaps whether children who complete primary school are adequately acquainted with this important subject. Considering that in today’s pluralistic and multicultural world we continuously encounter followers of various faiths – the differences among people and our opinions are often precisely the result of our religious persuasions and roots – it is likely that even a required subject for all would not provide sufficient knowledge. Perhaps it would be better if the subject on religions would be associated with culture, tolerance and multiculturalism rather than with ethics. However, a fundamental fear exists that the presentation of different cultures in school – more than the presentation of a particular religion, and more than the differences and facts about a specific culture within increasing globalization and equality – would lead to further stereotypes than real facts and contain more judgment than tolerance.

The need for a different approach to the discussion of religiousness in our schools is clearly demonstrated by the frequent occurrences of religious intolerance in our country, and also great ignorance, as evidenced in the fact that many refer to every religious object as church, and every religious rite as Mass.

Bibliography Bezek, Danijel. 1990. Kadar začno že odganjati, veste, da je poletje blizu. Tretji dan 19: 21. Čepar, Kurinčič, Lorenčič, Roter, Svetina, Šinkovec, Štrajn. Kaže, da se ni bati nove indoktrinacije. 1990. Delo, 9. junij: 27, Portreti.

These were not unified, as some demanded a denominational and others a non-denominational subject.

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Klemen Bartolj: The Debate on the Introduction of Religious Content in Slovene State Schools

Gril, Janez. 1990. Kdaj spet verski pouk v šolah? Družina 39: 1.

Gaber, Slavko. 1990. „Za nevtralno javno šolo!.“ in: Gaber, Slavko; Kodelja, Zdenko. 1990. Verouk v šole?!, 9–21. Ljubljana & Škofja Loka: Krt & Zamorc.

Gaber, Slavko. 1991. Verouk v šole?!. Otrok in družina 38: 13.

Gaber, Slavko; Kodelja, Zdenko. 1990. Verouk v šole?!. Ljubljana & Škofja Loka: Krt & Zamorc.

Kališnik, Štefan. 1990. Šola, učitelj, politika, ideologija. Naši razgledi 39: 354–355, 364.

Kerševan, Marko. 1990. Država, politika in Cerkev v „novih časih“. Naši razgledi 39: 513–514.

Kodelja, Zdenko. 1995. Prikriti verouk. Razgledi, 27. oktober: 12–14.

Kodelja, Zdenko. 1995a. Laična šola pro et contra. Ljubljana: Mladinska knjiga.

Krek, Janez. 1995. Bela knjiga o vzgoji in izobraževanju v Republiki Sloveniji.

Ljubljana: Ministrstvo za šolstvo in šport.

Kržišnik, Štefan. 1993. Krščanske razsežnosti slovenske šole. Tretji dan 22: 11–12.

Kurinčič, Jože. 1991. Šolska vzgoja na razpotju v prelomnih časih. Cerkev v sedanjem svetu 25: 68–71.

Miheljak, Vlado. 1995. Bralne vaje. Dnevnik, 12. december: 3.

Partljič, Slava. 1990. Jakob Malovrh je povedal pravo. Delo, 9. junij: 26.

Potočnik, Lucijan. 1991. Različni pogledi med kateheti. Družina 40: 7.

Snoj, Alojzij Slavko. 1990. Verouk – pozabljen predmet?. Družina 39: 6.

Snoj, Alojzij Slavko. 1990a, Religijska kultura v šoli. Družina 39: 5.

Snoj, Alojzij Slavko. 1991. Verski pouk v šoli. Cerkev v sedanjem svetu 25: 20–21.

Spomenica o šolstvu. 1995. Nova revija, april/maj: 56–57, Ampak.

Stres, Anton. 1991. Mladi rodovi imajo pravico, da jih ne obremenjujemo s svojimi zamerami. Delo, 1. marec: 6.

Stres, Anton. 1991a. Dom, šola in cerkev – za celostno vzgojo. Cerkev v sedanjem svetu 25: 66–68.

Svetina. Janko. 1990. Bodo šole imele izbirni učni predmet pouk o veri? Delo, 5. oktober: 7. Škrabl, France. 1991. Starši in religiozni pouk v šoli. Cerkev v sedanjem svetu 25: 180–185. Škrabl, France. 1992. Šolski religiozni pouk v demokratični družbi. Ljubljana: Katehetski center – knjižice. Škufca, Irena. 1991. Verouk v šole – da ali ne?. Sodobna pedagogika 42: 585–587. Štuhec, Ivan. 1995. Cerkvi ni vseeno, kako se o njej govori v šoli. Mladina, 30. oktober: 28–34.

Zakon o verski svobodi 2007. http://www.uradni-list.si/1/objava. jsp?urlid=200714&stevilka=599 (obtained on 3rd July 2010). Žerdin, H. Ali. 1995. Boj za duše, verouk da ali ne? Mladina, 7. marec: 22–24. Žerovnik, Angelca. 1994. Preureditev slovenskih šol. Dom in svet: 229–235.

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Abstract Amidst the social changes at the beginning of the 1990’s, Slovenia became engaged in the debate on the position of religious education in public schools. The first problem was inaccurate terminology, as the extant one was interpreted by authors in their own ways. Both sides of the argument – that in favour of the introduction of religious education into schools as well the one against – included broader social questions. The debate raised the question about the relation between the state and religious communities, as well as questions about the concept of a neutral school and the dilemma of whether school should only instruct students or be involved in their overall development and upbringing. The situation in other European countries was also presented. The terminology was gradually made uniform and a new optional school subject on religions was introduced with the new primary school legislation.

Keywords Religious Education, catechesis, classes on religions, public school, social changes

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Jože Kurinčič: The Meaning of Religious Education for National Culture

Jože Kurinčič

The Meaning of Religious Education1 for National Culture2

Introduction When we address religion classes or religious education within the Slovene territory we usually think of catechism as an activity and process of educational upbringing within the framework of Church, and which does not concern life outside of the Church, national school policy or the state. This image of religious education as an activity confined within the Church no way resembles the image present in our country during the pre-Communist period or those currently present in other European countries. The latter is corroborated by the fact that in the majority of European countries religion classes or religious education are included in the school curriculum. The idea of religious education confined to the Church is also not in compliance with the true meaning of the education and knowledge gained by students attending such religion classes. This meaning is far greater than frequently presented even within the Church. Conditions in many Orthodox countries, where rural areas are especially culturally backwards, attest to the fact that a lack of systematic religious education can lead to cultural impoverishment. The highly developed level of culture in Slovenia’s rural areas has its roots precisely in religious education and other cultural work of Slovene priests.

Holistic View of the World It seems that the view of religion classes as a special subject and not a scholastic subject emerged already during the Age of Enlightenment and even more so in the Industrial Era, which above all expected schools to teach practical knowledge. This idea of religion classes as a subject not compatible with school was finalized by Communism and of course derived from its distinctive materialism and anti-religious stance. In spite of this, religious education has remained part of the curriculum in Different terms have been used for religious education [verski pouk]: religion classes, religious studies, religion, religion and culture. The term which is currently applied in Slovenia is “religion class” [verouk], which can mean both religion lessons that take place within Church premises as an introduction to religious life and preparation for sacraments (e.g., catechism), as well as the school subject Religion and Culture which is taught in four Catholic high schools. The term “religious education” [verski pouk] is used in this essay as a descriptive term evoking more general instruction and learning and is thus broader than the above terms. Taking into account that religion classes are largely focused on a young person’s overall development and education, it might be better to name the school subject religious education or religious upbringing [verska vzgoja], in line with physical education, music education and so on.

2 This article was previously prepared in 1999 for the project Bela knjiga o verskem pouku [White Book on religious education], which was not realized. The present article has been slightly modified from the original. It is published here because the questions it addresses remain pertinent today.

1

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pluralistic countries in one way or another. Today, as the rationalist and industrial paradigm has been exhausted and a more comprehensive view of the world and individual is emerging, it seems as if those particular school subjects which are able to synthesize disciplines are gaining interest. Religious education is certainly among them.

It is high time that we begin understanding religious education as an activity that not only concerns the Church, but is also of overall national interest. Knowledge obtained by students attending religious education is useful beyond the Church, and is essential to our civilization and the individuals living in our nation. The fact that this is true is demonstrated by parents – even those who are not religious – who send their children to attend religion classes in the parishes. Many children whose parents do not participate in Church activities or are otherwise unaffiliated with the Church attend these religion classes; their parents are well aware that their children will receive a comprehensive education only if it includes religion classes.

Religious Education Brings Us into European Civilization It is a fact that our culture and civilization are derived from Judeo-Christian and Greco-Roman traditions. If we want to be familiar with ourselves and our culture, if we want to cultivate ourselves, we must be familiar with the foundations of our culture – both the Greco-Roman tradition (their literature, philosophy, and law) as well as Judeo-Christian tradition (the Bible, moral and religious education, and Christian spirituality). One of the characteristics of 20th Century totalitarianism was that it tried to tear the individual away from these traditions and present him as an epoch-making novelty. That is why they first ousted religion classes from schools and later also Latin and Greek languages. This took place during the Nazi period and even more under the Communist regimes. This accounts for the low level of religious education among the young and also middle generations in many Central and Eastern European countries. Supporters of the existing school system recognize this imperfection; however, they assert that this is not such a tragedy because other subjects are also treated deficiently. Thus in the book Laična šola [Secular school] Zdenko Kodelja explains that school children are deprived of knowledge about many areas, not just religion. He contests that the situation is even worse in those other areas: “That is why we need to ask ourselves whether our students learn less about Thomism than about logical positivism, less about Augustine than about Husserl; are they more familiar with secular than Christian iconography, more familiar with Kandinsky than Giotto; do they know more about Greek mythology than about Bible stories, more about Epicurean ethics than about Christian, and so on.”

(Kodelja 1995). Of course these questions are rhetorical and we can only hope that children know more about what represents the core of European thought than about what is marginal, for example, more about Christian ethics than Epicurean. In such debates we must be careful to make equal comparisons and prioritize what is more and what is less significant. Kodelja creates mental confusion by equating essential and non-essential things. Such confusion derives from the fact that he does not cite relevant and essential knowledge which determines our culture, but only lists some schoolbook facts for which it is arguably trivial whether we know them or not.

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In contrast to this, it is possible to identify significant cultural characteristics which we should know about because they are a part of our everyday life. For example, without knowledge of the Judeo-Christian tradition, we would not able to explain the meaning of common personal names (such as Marija, Jožef, Matej, Janez, Ana, Sara, or Filip) or the calendar (when are Easter, Pentecost, carnival, or the celebration of one’s name’s day); we would not be able to understand a simple tourist note that I read on the city gates in Noerdlingen, Germany: Tägliche Stadtführungen zwischen Ostern und Allen Heiligen [Daily guided tours between Easter and All Saints]. In summary, without knowing about Christianity we separate ourselves from Europe, which we entered precisely on account of it.

Here is the crux of the question about the meaning of religious education and Christianity in our culture. Christianity is not just one element of European culture, but it is its essential building block. While we can imagine European culture without Epicureanism, it does not exist at all without Christianity.

In response to Z. Kodelja’s question, we can maintain that Slovene students are, on average, more familiar with the elements of Christian culture than with others.

This is rightfully so, since these elements represent the more essential part of our culture compared to some other, more marginal ones. The fact that this knowledge is ubiquitous among us in our nation can be accredited particularly to religion classes.

Religious education thus has significance beyond the walls of the Church.

I therefore see the significance of religious education in the fact that, by mediating this particular knowledge, it puts us on equal cultural grounds to work with the rest of Europe. Without basic religious knowledge we cannot understand our European peers. Religious education also allows us to understand and continue the cultural traditions of our predecessors.

Religious Education Raises Fundamental Existential Questions The value and meaning of religious education can also be seen in the fact that it exposes young people to the secrets of the world and life through existential questions (about God, the meaning of life, eternity and temporality). Without this openness an individual is unable to appreciate artistic or philosophical works, which as a rule arise from the wonder of creation and through contact with the Mysterious. (In awe of the miracle that first and foremost everything is, exists, and lives.) This also is an important cultural dimension of mankind.

The religiously educated person is also more receptive towards the diversity and variegation of the world and of course towards the differences of others. In his wellknown introduction to the translation of Dostoyevsky’s The Brothers Karamazov, entitled Bratje Karamazovi in vprašanje o bogu [The Brothers Karamazov and the question of God], Dušan Pirjevec argues for the necessity of questioning about God, which religious education certainly does (or at least should be doing): „Let us ask ourselves as simply as possible: When, for example, can an atheist pose – or can he even pose – a question about God? Most certainly when he would like to understand his nearest relation, who is a religious person, and he cannot treat him as some strange fossil from who knows when and where.

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as an equal participant in the same world. And a religious man must also accept questioning about God, not necessarily because he himself doubts, but because his nearest relation does not believe in God and effectively even denies Him. The question about God is thus possible and even inevitable whenever we wish to understand each other or, more precisely, whenever an atheist is not indifferent to a religious person and a religious person is not indifferent to an atheist. The question about God then occurs on the basis of openness to and for each other, and occurs only as long as it remains open. This does not mean that we pose the question for the purpose of gathering as many arguments against each other as possible, and then using them and their significance to first respectfully reproach each other, then become enemies and eventually kill each other. If that were the case, the question about God would be changed and appear as the question: Who will conquer whom? The issue would be transformed into a question of power and lack of power so that suddenly it would have nothing to do with God.” (Pirjevec 1976)

Religious Education Helps Shape Morals Religious education helps students form their moral or ethical stance and opinions. It helps them shape their value system and live in harmony with it. This point of view and value system are initially formed in the family, since parents are the first educators of their children. It is also just and in accordance with all international conventions that school, which serves as the continuation of a child’s education, educates in accordance with the parents’ method of education and upbringing. Thus insofar as it educates, school must communicate those values which are fundamental for parents. These most certainly include moral values.

Of course the question here arises as to why the Church should step in between parents and the state, or more precisely between parents and secular school. Is the secular school, or the state which supports it, not able to offer children fundamental moral and ethical values? Are religion and the Church required for that? What place do religion and the Church have in this context?

During socialist times we learned in pedagogy studies that every society determines the goals of education, and that society thus upholds moral or ethical norms.

This accounted for the supposed distinction between socialist and capitalist morals.

Today the argument that the goal of education is set by society no longer persists, and it is more or less generally accepted that parents are the first to determine their children’s education and that the goal of education is the development of a mature and cultivated personality.

Where, then, is the Church in this? In modern society the Church can only have the role as the spiritual power or institution which people – in this case parents – call upon to help educate their children as the carrier of spiritual tradition and teacher of religion and morals. As an institution, the Church is a “professional organization” which people trust to be competent with regards to religion, ethics and morals. It represents an establishment which passes down certain religious and moral teachings, and is an institution which, so to speak, engages professionally in this area. It is 208 zbornik_final.indd 208

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similar to how various institutes and scientific establishments work within particular fields of science. The Church is thus the bearer of a particular value system. This is its mission. Throughout its history the Church has carried out and continues to carry out other charitable, cultural, scientific and even economic activities; however, these are not its primary roles. Its fundamental purpose is to preach about faith and the morals arising from this faith. The Church, like all religious institutions, always carried out this role in the past. However, it frequently occurred that the state or secular authority limited or even blocked the Church from fulfilling this mission. This was always done by a totalitarian power that also wanted to seize the spiritual domain, even though the state is not a competent authority in this area. The state is not capable of overseeing the spiritual domain from which morals take root, much in the same way that it is not competent, for example, to oversee scientific discoveries and causes much damage when interfering with science. All healthy societies recognized designated “experts” for spirituality who held specific positions in the community.

This is also the case in modern societies where the principle of division of labour is especially demarcated. However, in the 20th century all totalitarian regimes rejected this division. The state took over all areas, including religion (which it replaced with ideology), ethics and morals. Precisely this is a key indicator of the totalitarianism of these regimes.

Thus a modern secular state is not directly connected with any value system nor does it carry social morals and values. Such proprietors were in the past as they are today different religious communities and churches. It is therefore more than a matter of democracy and human rights that a state provides the education parents want for their children. Since the state does not have its own morals and ethics, as it also does not have any ideological grounds for ethics, it is only right that it invites holders of ethical beliefs – religious communities or the Church – to participate in the education system. This is about more than the right to education as desired by parents. It is about the state allowing the Church or churches to build the spiritual foundation of society together with all people of good will, to establish ethics and morality, and in this way create a cohesive social power. History has not recorded a civilization which could exist for an extended period of time without religion. This, together with religious and moral postulates, creates a social bond. Any intelligent ruler will then allow the Church and religion to freely carry out its mission.

What Kind of Religious Education?

Which kind of religious education do I advocate? As already mentioned, religious education has meaning beyond the Church and thus should not be closed within its framework. I am convinced that the attitude towards the Church and religion will normalize in Slovenia and religious education will then be able to come into schools, as it already has in all our neighbouring countries. We must be prepared and strive for that. It seems as if we have grown accustomed to the fact that we are an exception among European nations when it comes to religions education, even though it is a great national loss. This acceptance of the status quo also applies for people inside the Church, who behave as offended donors whose gift (religious knowledge) is refused by others.

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I therefore advocate that religious education be taught in schools and be carried out by members of religious communities. Religious education should be offered as one among similar electives, as it is in culturally comparable countries.

However, since the current conditions in our country are such that the government and legislation do not allow the Church or religious communities access to schools, asserting that they must remain ideologically neutral, I suggest that, until a better resolution is reached, the Church offers the religion classes carried out in the parishes as an optional subject in the last three years of primary school.

The primary school curriculum offers elective subjects in the 7th, 8th, and 9th grades. While the subject Religions and Ethics is included among them, the Church is not involved in it and the topic is not interesting for Catholics. This is possibly why it is attended by so few students. I propose that instead of Religions and Ethics or some other elective subjects, students could choose to take the religion classes offered in the parishes. (Perhaps to sound more neutral the subject should be renamed Religious Education, even though the contents would be nothing other than the current catechism classes.) Students should also have the possibility to choose other elective subjects not taught in schools (for example, music education, athletic activities, or other cultural activities). This would make it easier for students attending the nine-year primary schools to participate in extra-curricular activities.3 If this were implemented, we would achieve several objectives simultaneously: –– reduce the amount of time a child is away from home; –– painlessly introduce religious education into the school curriculum; –– open schools to spirituality and religion; –– instigate revision of the religion classes taught in parishes.

This proposal would appease both fundamental principles of the two main political-ideological factions in Slovenia: on one side the “autonomy of school” and on the other side the right of parents and children to choose the type of religious education in line with their beliefs and views. Offering this form of religious education would be even more acceptable because the quality of religion classes taught in Slovene parishes is generally quite good.

Of course, Christians should not simply accept this “merciful gift” from the state – they should strive to attain religious education in schools (and at all levels) with the same role as it has in culturally comparable European countries. There is no need for us to be an exception when it comes to religious education.

Bibliography Kodelja, Zdenko. Laična šola, Mladinska knjiga, Ljubljana 1995.

Pirjevec, Dušan. Bratje Karamazovi in vprašanje o bogu. In: F. M. Dostojevski, Bratje Karamazovi (accompanying study). Cankarjeva založba, Ljubljana 1976.

It is wise to classify religious education among other extra-curricular activities and suggest that they all be considered as elective subjects. This way both the general public and school authorities would be more inclined to accept religious education as part of the “package,” since it would only be one among several subjects taught outside of school grounds.

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Abstract The author asserts that knowledge gained through religious education is an important building block for students’ overall development. Religious education brings students into European civilization, exposes them to fundamental existential questions and helps them form morals and ethics. As such, religious education in Slovenia should expand beyond the framework of the Church. It should be made available in school as soon as possible so that everyone would have access to this important knowledge. At first the Church could offer religious education as an elective subject in the last three years of primary school; in the long run we should strive for including religious education as an equal subject in primary schools.

Keywords Religious Education, European civilization, existential questions, optional subject, autonomy of school

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Janez Vodičar: Introducing Religious Education into Želimlje Gymnasium

Janez Vodičar

Introducing Religious Education into Želimlje Gymnasium

1. Preserving Desire for Educational Institutions The revolution and victory of the Communist worldview in Slovenia rendered impossible the organization of private education and upbringing. Elimination of catechism classes from state schools was the final good-bye to the long-lasting presence of Christianity in the educational process. For a long time, every attempt was thwarted that would even partly return to the Church the possibility of fully educating their own personnel. Often the only option was to send candidates to Croatia, where there was less ideological pressure on education. Only in the Littoral region did a so-called junior seminary open in 1952 (though the founding deed had been granted two years before), with the school opening quite a bit later. The secondary religious school in Vipava preserved the spirit of vocational education within the Church’s consciousness. However, the school was only open to Church ranks, did not have any official documents, and the regime attempted to hinder their work in many ways (Zbornik ob zlatem jubileju Malega semenišča v Vipavi 2002, 37).

National and political interests eventually enabled the establishment of the secondary religious school in Želimlje. The authorities then seemed to believe that the place was far enough away and the conditions poor enough to be suitable for such an activity. In fear that those responsible would suffer reproach from authorities regarding the broad, open concept of the school, religious classes (i.e., catechism classes) in both schools were more like university studies: introduction to the Bible, the history of the Church, fundamentals of theology and pastoral challenges of the time (Kolar 2006, 77).

Despite the fact that it seemed we would not be able to get rid of the ideology of self-managerial socialism and its hard authority, the desire of the Church to return to the public sphere persevered. As there were often candidates who decided not to become priests, the school considered quietly opening its doors to anyone who desired a different education and upbringing. In addition, the strict limitations on and separation of education in the seminary from the outside world were increasingly relaxing.

I remember my own arrival at Želimlje in 1979. No one required that I make a firm decision to join the priesthood, nor did anyone demand my signature or anything similar. Of course the standpoint of authorities did not change, but they were losing interest in what was going on at a Church school. I can not remember anyone from the outside asking me whether I was serious about remaining in my chosen vocation. The education there, both scholarly and developmental, was as expected from a Salesian seminary. However, secular topics were not excluded. This was because Salesians were supposed to work with the youth and expected to know about their world. We were constantly preparing for roles in education, and did not 213 zbornik_final.indd 213

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dismiss the idea that religious education could potentially become institutionalized in the form of schools and boarding schools.

Older generations of Salesians, who had witnessed the prospering of Rakovnik and other schools, always encouraged us to be prepared for something of that nature.

The fact that we were regularly sent abroad to acquire practical experience working in traditional schools shows that, despite the official prohibition in our country, such work remained an unconscious desire of the Salesian community.

When I was sent for two years to Austrian Koroška (Carinthia) to work in „Modestov dom“ – St. Modest Home, a boarding school for boys that was run exclusively by Slovene Salesians – I was asked to gather experiences that might one day become handy in our motherland. In 1987 it was not at all expected that we would be allowed to establish a school open to the public. The inspector Anton Košir advised me at that time to carefully consider the possibilities of such work, so that we could make the appropriate plans and decisions as soon as the opportunity might arise. What he had in mind then were not public schools, but rather expansion of the work in Želimlje. The direction of our pastoral activities was also in the process of changing. The traditional work of pre-war Salesians was slowing being replaced by youth groups, various movements, and parish outreach. Due to new initiatives which demanded capable pastoral personnel elsewhere, the work in Koroška was also becoming more and more uncertain. There was a lack of parish priests as well as fewer students in the boarding school. It became questionable whether it was right for a priest to work with a small number of boys instead of becoming a parish priest. Because of this our persistence for educational work was not supported by the Slovenes in Koroška or by the management of the „Mohorjeva družba“ (St. Hermagoras Society) in Celovec.

On my return to Slovenia in 1989, one could already sense the potential for radical political changes. Pastoral work was much more open and people were less afraid of expressing their religious affiliation. Teachers in state schools no longer felt so obliged to deter students from becoming priests or nuns. As there were not enough students in Želimlje, seminary candidates were sent to the state-run gymnasium Poljane. This positive experience brought about the question of whether it made sense to keep maintaining the secondary religious school in Želimlje. The reason why it was not closed down earlier was largely due to nostalgia for everything that had been endured to establish the institution and because the older generation of Salesians who worked there were often considered incapable of pastoral work in the eyes of the young. In addition, the conviction that religious education could be much more effective in parishes became more and more common. Thus the opinion increasingly prevailed that the school be closed and its premises used for other purposes. Those who would want to join the Salesian community would be moved to Ljubljana, where they would attend state schools and grow up as typical youth. Of course, they would have the opportunity to live in the Salesian community and receive the necessary education for religious life.

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Janez Vodičar: Introducing Religious Education into Želimlje Gymnasium

2. The Desire for Pastoral Work in a Typically Salesian Way Political changes rekindled dreams of restoring the old educational system among those who remembered it from before the war, and encouraged dreams of a new educational system among the younger generation who came to view such work as an essential part of our Salesian vocation. At Rakovnik we demanded that our superiors provide us with proper conditions for carrying out typical Salesian pastoral work. Our conviction was that we should respond to political changes in a more decisive and effective way, and that we should not be kept within the frame set by the old regime. In winter 1989 we organized a meeting of younger Salesians who had studied or worked abroad or at home. We concluded that we could do the most for our society by revitalizing our mission of working within educational institutions.

During our discussions our leaders often objected, saying that the possibilities for establishing schools were limited. A majority of us who were in favour of pastoral activities through educational institutions were educated at Želimlje; thus this location quickly became one option. The other possible location for a school was Rakovnik, suggested by the older generation.

In our initial talks we asked ourselves what we wanted to achieve with the school if it were to be open to all students. It was clearly stated that such a school must operate within the spirit of our modern pastoral mission. It was conceived in a broad enough sense: to educate those who want to participate in society as true Christians and citizens. We were guided by Don Bosco’s motto: good Christians, honest citizens. We did not even consider whether or not to include religious education; that was self-understood. As I recall, the scope of religious education was broad already in times of the Seminary. It included learning about the Bible, the Second Vatican Council, various contemporary religious phenomena and about personal religious experiences of modern man. This subject was regularly taught by younger Salesians who tried to transform the classes into youth meetings of sorts. They likely did so with their future mission in mind, which was working with the youth in parishes.

When we started thinking about the school programme, catechism was part of the curriculum; we were acquainted with it also at the gymnasium in Celovec/ Klagenfurt. In a detailed report prepared by theologians, I asked that the curriculum for this subject be prepared by two state school teachers from the regions of Koroška and Trieste (Vodičar 1991). The approach to teaching and course contents were left rather broad so that at the beginning no special programme was needed. Instead, everything depended on the creativity of the teacher.

The year 1990 brought about political changes. In the opinion of us seminarians, our Salesian superiors were not taking adequate measures. Thus we started with our own initiatives in the fall of 1990. First we wanted to prove that our work was not unnecessary and out-of-date. In June the same year, our superiors met Minister Vencelj who acquainted them with the conceptual ideas for the transformation of the Slovene educational system. He promised that the certificates for operating the school in Želimlje would soon be made valid. He was more careful with the issue concerning the introduction of religious education into state schools (Vencelj 1990).

After this meeting our superiors were more in favour of an increasing commitment to work in public schools rather than establishing our own institution. As this was 215 zbornik_final.indd 215

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more frequently discussed, we seminarians carried out a poll among the eighth-grade primary school pupils who attended catechism classes in parishes. We primarily wanted to learn if they would have any desire to attend a private school within a Christian frame. Our point of departure was not to ask the parents but to go directly to the youth themselves. Our basic conviction was that the school should serve them – a conviction which later also guided the contents of religious education in the school. In addition to asking whether the students were interested in such a school, the poll also asked about the format, method, orientation, and activities in such a school. More than 400 answers gave us at least a few ideas with which we turned to the older and more experienced Salesians for help in practical implementation.

Students’ responses to the survey showed some interest in the school as long as it would not be a Seminary. In fact, many pupils freely commented that they did not want to enter a Seminary, even though they were not asked about it. They were even more opposed to the idea of wearing a school uniform, which we did ask about. A majority of those who were in favour of a Catholic school were interested for reasons of better education and upbringing; however, they objected to the idea of compulsory religion/catechism classes. It is difficult to say what the expression “compulsory religious education” meant to them, but it was evident that already in 1990 they were not in favour of it.

Due to the slow process of regulating the status of religious schools, this initial enthusiasm waned. In Vipava in January 1990, Minister Vencelj promised the Salesian authorities and teachers that this would be quickly settled. However, he also advised students to prepare to take exams in the state schools, like in previous years (Report on the Interview with the Minister of Education, 1991). From the report on this meeting it is also evident that neither the authorities in Vipava nor the Minister gave any thought to potentially expanding the school. Rather they only acknowledged existing work and considered some possibilities for those who would really want to enter such an institution. They were especially interested in preserving the religious dimension of the courses. This did not really apply to Želimlje, where the only dilemma was whether to start completely anew or to close down.

In February 1991, I prepared a report for the school in Želimlje that I presented to the Salesian authorities. I wanted them to take a decisive step towards establishing the new school. In this report I tried to argue why such a school should be created and proposed some possibilities for its implementation. I took into consideration our fundamental documents, the social situation in the newly formed Slovenia and the results of our poll. We had to first to decide on location, the format (at that time we still had vocation-oriented education), issues of practicality and personnel, the necessity of a boarding school, and the significance of the whole project (Vodičar 1991).

In my arguments for opening the school also to girls, I wrote: „Religious education will need to face life problems that affect young people at this level of development, and not deal with empty metaphysics ‚which will fly above their heads‘ (according to the words of many of our fellow brothers who work with the young)“ (Vodičar 1991, 5).

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Based on this and from my recollections, I can conclude that we had before our eyes a plan for religious education which would exclusively meet the needs of the youth. We wanted the school because of the youth, their needs and expectations, and nothing else. We also referred to our Regulations, in which art.13 states that schools must meet the demands of the young (Vodičar 1991, 2). In point 3 of my conclusion I suggest how to „remove the criticisms targeted against clericalism, the reactionary nature of the Church, the idea of medieval upbringing and other liberal inventions that young people are most prone to believe, through the openness and broad scope of the school“ (Vodičar 1991,10). When reading this today it is much easier to understand how strong those prejudices were at that time, even if in the spirit of great changes everybody was dreaming about a new openness for religious matters. Later developments and the current situation attest that our polls were not that amateur. Already in 1990, there was a strong opposition to everything connected with the Church even among those pupils who attended catechism classes.

In my conclusion I wrote: „We have to be aware of the fact that this is to be the first school, even if small, and will create the public image for all subsequent Church schools“ (Vodičar 1991, 10).

3. Initial Work Despite the promise made by the Minister for Education to quickly settle the status of the schools in Želimlje and in Vipava, in June 1991 – when the academic year was about to conclude – the verification committee was still demanding certain clarifications before eventually issuing the accreditation document (Record of the Verification Committee, 1991). Students, who had been promised that they would not have to take their exams at the Gymnasium Poljane, rebelled against the authorities of Želimlje. Enrollment for the new academic year was not allowed and there was much uncertainty. In such an atmosphere nobody gave much thought to developing the school’s religious programme. From the above mentioned verification record it was evident that the committee did not want to interfere with the programme’s design. They were not interested in the religious subject matter, as their comments only referred to issues of material conditions and personnel. Before Slovenia’s Act of Independence other projects were more important and nobody knew for sure which direction the question of religious education in state schools would go. I personally never believed that religious education would be possible in state schools. On the other hand, at that time many of us seriously questioned whether, if given this opportunity, we were qualified enough to enter the academic sphere.

In the above mentioned report, I claimed that by opening only one class of students for each grade level the costs would be no greater than before. In ten years the situation would be clearer, and until then we could continue our work as started at the Seminary. Based on this and the fact that we were beginning so small, I wanted to emphasize that it was worth considering giving priority to students who were actively Catholic and who wanted to be educated in their role as lay persons within the Church. This is why at first we required a certificate from the parish priest confirming participation in Church and attendance of catechism classes. Later, when many found this discriminatory, we defended that religious education in particular requires 217 zbornik_final.indd 217

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certain prior knowledge. Those who had not completed catechism classes, but who still wanted to enroll in the Gymnasium Želimlje, first needed to take an entrance exam. Thus the very nature of the school was to help those who wanted to make their religious life more profound, and to provide support for active participation in Church life and within the newly established state.

I can remember that we expected much from religious education. All the other subjects had to follow the official requirements and did not require additional organization. So I wrote: “Lately we all have been increasingly trying to approach the young to draw them to our institution and parishes. We will not need to invite them to school, we will simply have to work among them and be there for their problems.

We also will not have to invent any particular activities to attract the young (such as sports, music, trips, or dances). The school itself will bring them here and it is much more useful than other occasional activities“ (Vodičar 1991, 2).

We settled the religious elements in the life of the institution early on, when I was sent to Želimlje as a deacon to work with France Podbevšek in the boarding school and to oversee the extracurricular activities. The religious education was called simply “religion,” to avoid any associations with catechism classes and to leave enough space for the diverse objectives that we set and were expected by the others. Already at the first meeting with the Salesian authorities Minister Vencelj emphasized the need to renew Slovene education from the perspective of relations and values. At the official inauguration of the school in September 1991 he again expressed his wish that the new school would be an inspiration to our educational system to focus on the quality of interpersonal relations and to promote general and national values.

Lojze Dobravec, who was the first to teach religion at Želimlje, began developing and designing the subject based on these principles. I can recall how students would leave classes full of questions and continue thinking about them into the afternoon.

Even if the subject served almost as a break between, for example, mathematics and language class, it was a good point of departure for creating a different atmosphere in the school. (4 ) Due to our initial standpoint that the school must offer opportunities for holistic upbringing, we soon started marking occasions for celebration. Personal celebrations fit well into the concept of teaching Christian values. Celebrating traditional and liturgical holidays helped with understanding the deeper religious realities connected with them. Lojze Dobravec and I detected the need among the first class of students to further deepen personal interactions. We then chose a few days during the holidays for students to go on retreat with workshops in which religious and interpersonal experiences were intertwined. This later developed into the so-called “weeks of communication” which are still an essential part of the programme of Gymnasium Želimlje.

At the beginning the curriculum included only a few hours per week dedicated to religion. The problem was mainly that students seemed to be overwhelmed with coursework, so we scheduled two hours per week in the first year and one hour in all subsequent years. We tried to compensate for everything else after regular classes, by organizing activities ranging from the already mentioned weeks of communication and various performances to extracurricular activities. The program was developed along the way and also changed according to student needs. The overall approach 218 zbornik_final.indd 218

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was broad, anthropological and not strictly religious-denominational, although the Catholic background was never hidden. We even evaluated students’ challenges to Catholic viewpoints as good critical thinking. Despite spending entire days with the students, in the first years I never heard any complaints about this subject. The boys sometimes griped to me, though, that there was a lack of more profound debate on certain topics and that the subject was too oriented towards the girls. We were able to make up for this with extracurricular philosophic debates, during which they often came up with questions that appeared during religious education and which they had not managed to thoroughly process. Based on this we believe that the religion course made them think, challenged them and became part of their lives.

The subject was open and covered the needs and wishes of students. Very early on they started writing seminar papers, which did not arise from the didactic need to get marks, but from the interesting topics that arose and were not otherwise part of the school programme. I can remember that Lojze quickly took advantage of this interest and suggested that students first prepare the topics themselves before they would discuss them together. Consequently, students started to very actively research sources which would help them present their opinions. It was not merely done to satisfy course requirements, but it was out of their desire to engage in critical thinking. I can claim this because they often sought my advice and were not easily satisfied with what I suggested. Additional proof that the early days of the religion course were successful lies in the fact that many students brought the same topics, tools and even methodology to their catechism groups at home. In the process of developing this subject we eventually came to need a textbook and supplemental course materials. The simple fact that these did not exist at first allowed the teacher to bring an open, personal approach to every lesson and every group.

4. From expectations to initial results Looking back from the distance of twenty years, I can say that our expectations regarding the religious dimension of a Catholic school were too broad. When I reread my writing from 1990 I can not help feeling those restless times, when on the one hand everything was turned upside down and on the other hand, everything was opening. I cannot confirm today whether we managed to offer a young student the possibility of active preparation for a responsible life as a Christian and a citizen, as was our plan. But every time I meet one of our first students I can safely say that I met a person capable of a certain spiritual depth. Despite uncertain beginnings we enabled their personal growth. This is recognized also by those who did not follow the Christian path. Those might be the best proof that we did not restrict their freedom, but rather opened it. Former students attest that the most helpful subject was religion, but due to historical distance they find it difficult to separate it from general relations built while attending the school. This was the very demand of the former Minister, as well as our own expectation and the students’ desire: to create genuine human relations. Through our work we tried to build upon the personal responsibility of each individual.

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Bibliography Kolar, Bogdan. 2006. Srednja verska šola v Želimljem pri Ljubljani. Ljubljana: Salve.

Poročilo o pogovoru z ministrom za šolstvo. 1991. Arhiv Salezijanskega inšpektorata v Ljubljani, nr. 22–1/91.

Vencelj, Peter. 1990. Glavne programske usmeritve v slovenskem šolskem sistemu.

Arhiv Salezijanskega inšpektorata v Ljubljani, nr. 82–1/90.

Vencelj, Peter. 1991. Gojiti odnose med ljudmi. Letno poročilo Gimnazije Želimlje I–II.: 53.

Vodičar, Janez. 1991. Šola v Želimljem. Arhiv Salezijanskega inšpektorata v Ljubljani, nr. 22–2/91.

Zapisnik Komisije za verifikacijo. 1991. Arhiv Salezijanskega inšpektorata v Ljubljani, nr. 78–3/91.

Zbornik ob zlatem jubileju Malega semenišča v Vipavi. 2002. Vipava: Malo semenišče v Vipavi.

Abstract The secondary religious schools (junior seminaries) in Vipava and Želimlje were the only religious educational institutions which were allowed in Slovenia while it was still part of Yugoslavia. Due to a lower enrollment rate the future of the school in Želimlje was uncertain. It was under consideration to close down even though the state authorities’ attitudes towards educational issues were undecided and changing.

In spring 1990, I urged the leaders of the Slovene Salesians to finally begin establishing a new Catholic school. I did this on the basis of a detailed report, which took into consideration the general situation, the mission of the Salesian community and the results of a poll among eighth-grade pupils attending catechism classes. In it I also presented the religious dimension of the potential school programme. All this led to the establishment of the Gymnasium Želimlje and soon after the Diocesan Gymnasium of Vipava. Religious education was an integral part of the curriculum from the very beginning, even if there were still problems with official school accreditation.

The experiences with religious classes in the previous religious schools, as well as the openness we wanted to offer, served well in the introductory phase. The early days of offering this religious subject actually involved looking between tradition and the opportunity for new evangelization, and at the same time hoping to eradicate the stereotype that Catholic schools are narrow-minded and indoctrinated institutions.

Keywords Catholic schools in Slovenia, Religious Education, religion, Gymnasium Želimlje, relations in school

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Roman Globokar: Religious Education in the Diocesan Classical Gymnasium

Roman Globokar

Religious Education in the Diocesan Classical Gymnasium

The Status of the Academic Subject Religion classes are a compulsory subject in the Diocesan Classical Gymnasium (DCG). Two hours per week are scheduled in the first two years and one hour in the last two years. Up until 2003 this subject was referred to as „catechism classes“, but since then, and in agreement with other Catholic schools in Slovenia, its name has been „religion and culture“. This enabled better differentiation between the catechism classes in parishes and the religion classes as an academic subject. Moreover, „religion and culture“ is also more pragmatic: with reference to the Second Vatican Council it aims to connect one’s personal religious belief with active participation in society.

The subject „religion and culture“ gives students the opportunity to broaden, complement and critically evaluate their experiences and knowledge of religious and ethical matters. Significant emphasis is put on a more profound understanding of one’s self, others and human relations, so as to help students cope with burning personal, interpersonal and life problems. This also helps students to overcome their childish religious patterns and prejudices, as well as leads to a deeper understanding of religious truths. It highlights moral values and encourages the overall growth of a responsible personality.

Looking Back After academic classes were re-established at St Stanislav’s Institution, teaching religion was a very peculiar challenge since no textbooks or programmes were prepared.

Each religion teacher approached the subject in his own way, primarily by listening to the students who were, in their formative years, still trying to find their path.

The students themselves and the challenges that arose in the classroom effectively shaped the school programme. Religious classes were marked by this dialogue-based approach.

The first lecture notes for religion classes were prepared by Anton Jamnik and Jože Plut in September 1996. They were to be a manual for the second year of study, entitled „The Holy Bible – the Book on the History of Salvation“1. On the initiative of the Archbishop and Metropolitan of Ljubljana, Franc Rode, the director of St Stanislav’s Institution, Anton Jamnik, scheduled a meeting of religion teachers from all the Catholic gymnasiums in Slovenia on October 23, 2000. They decided to prepare a common school programme and textbooks. The project leaders were Alenka Šverc and Anton Jamnik. The teachers were divided into four working groups, each Tone JAMNIK and Jože PLUT, Sveto pismo – knjiga odrešenjske zgodovine, Veroučni priročnik za dijake 2. letnika Škofijske klasične gimnazije, Ljubljana 1996.

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of which was to prepare the textbook for one year of study. In September 2003 the first of the series of textbooks came to light, the textbook for the fourth year entitled „It is a Matter of Life“2, as well as the school programme. The leaders of three of the four working groups were from DCG: Jernej Marenk for the first year, Tone Svetelj for the third, and Roman Globokar for the fourth. The co-author of the textbook for the first year was Albin Kralj, the philosophy teacher at DCG. The contents of the school programme are themed according to year of study: in the first year psychological topics prevail (understanding and accepting one’s self and others), in the second year emphasis is on learning about the Holy Bible and its significance for contemporary man, in the third year students learn the fundamentals of Christianity and other religions, and the fourth year is dedicated to ecclesiastical and ethical questions. The school programme conceived in this way has many advantages, due to the fact that students are engaged in one rounded contents module and deal with it in detail (for example, studying the Holy Bible or other religions).

However, it would be worth considering a more varied programme for each year, for example combining psychological contents with some biblical, theological, or ethical themes. My proposal is that a modular system be introduced if the school programmes and textbooks are to be revised. In this way the biblical contents could be divided into several segments (such as Creation, Abraham, exit from Egypt and the Ten Commandments, prophets, Jesus, Paul) and the teacher could freely choose where to include them when implementing the programme. Currently it seems that the concepts of the first and the fourth years are much more based on dialogue, as they touch on the existential problems of students. On the other hand, in the second and third years the emphasis is primarily on learning certain facts about the Holy Bible and various religions.

Looking Forward In the future we should preserve the dialogical concept of the subject so that students have as much opportunity as possible to actively participate in shaping the lectures. For this reason it is necessary to upgrade the present methods, such as group work, written assignments, organizing round-tables /debates, and researching relevant topics in the media.

The evaluation of knowledge should not be restricted merely to reproducing the information written in the textbook and discussed during classes. Priority should be given to essay writing. Assessing this type of students’ work is certainly more demanding and occasionally does not conform to an objective pattern. However, it involves much personal contemplation and confrontation with the particular topics dealt with in class.

Interconnecting different subjects is certainly a tremendous challenge. It is essential that students realize that the contents of different academic subjects can be interconnected, and that „religion and culture“ is not only an appendix to other subjects. As a matter of fact, in a gymnasium it is possible to find interdisciplinary Roman GLOBOKAR, Stanko FAJDIGA, Alenka ŠVERC, Za človeka gre. Učbenik za predmet vera in kultura za 4. letnik gimnazij, Ljubljana – Celje 2003.

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connections with all subjects. In the future it would be good to have certain lectures taught in combination with one other subject, in which case both teachers would be present and mutually complement one another. Theoretically we all agree on this, but practical implementation will need some additional effort.

In DCG two teachers of „religion and culture“ are members of our development team, whose goal is to prepare the school’s plan for students’ overall development and upbringing. The religion and culture classes could offer space for advisement classes as well as for some explicit themes on development and upbringing. Thus, it would be advisable to create a plan for students’ upbringing which would include the programme for each subsequent grade with respect to the advisement classes, the themes on upbringing discussed within the subject „religion and culture“, as well as the themes provided by the educators in the boarding school. When taking care of the personal growth of our students it is important to create synergy.

In our school, spiritual retreat is of significant importance for the personal and social growth of our students as well. This spiritual retreat is not an integral part of religion classes and is not meant for lecturing, but for personal contemplation and for deepening the friendly relations within the class community. It would be beneficial to better correspond the retreat to the topics covered during the classes in order to illuminate certain themes from different, more personal perspectives (for example, classes on the theme Church are targeted towards knowledge of this topic, while the retreat is an opportunity for personal confrontation with it).

Finally, I would like to emphasize that through the subject „religion and culture“ we desire to develop open and clear-thinking personalities who will accept people with different beliefs in a respectful and tolerant way. Our goal is to open to them the horizon beyond, in which one can preserve freedom and dignity, and to encourage their active participation in creating a democratic pluralist society. I am convinced that the knowledge and skills they acquire through our religion course help them in their personal contemplation and in developing positive self-esteem, in establishing good relationships and communication with others, and forming critical standpoints.

In this way they will be better protected against external manipulation and will be able to critically assess the social phenomena around them.

Teachers carry an enormous burden of responsibility, and it is therefore necessary for us to meet, connect and support one another in seeking the best methods to give our students the best we can for their future.

Abstract Religion is a compulsory subject in DCG and is based on dialogue. It involves an attempt to connect the needs of contemporary youth with the rich religious experience of Christianity as well as other religions. It aims to encourage young people to think thoroughly about the meaning of their life, to create proper interpersonal relations and to participate actively in building a more just world.

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Keywords Diocesan Classical Gymnasium, Religion and Culture, dialogical approach

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Magdalena Šverc: Preparing a Common Curriculum and Textbooks for Religious Education

Magdalena Šverc

Preparing a Common Curriculum and Textbooks for Religious Education in Slovenia

Introduction On the proposal of the Slovene Episcopal Conference, the Commission for the preparation of curriculum and textbooks for religious education in Catholic gymnasiums was established in the year 2000. In Slovenia, religious classes take place only in Catholic gymnasiums, and not in state-run schools. After several years of discussion and negotiation between the Church and the state the status of religious education in state schools is still not satisfactorily resolved.

Therefore, only a small number of secondary school students in Slovenia receive systematic religious education. In state primary schools, a few lessons dedicated to religions fall within the subject Civic Education and Ethics as well as within the optional subject Religions and Ethics, although very few pupils elect the latter. Pupils in Slovenia do not get any systematic instruction about either the religion of their environment or any other religions.

Catholic gymnasiums taught religious education each according to its own curriculum. On the proposal of the gymnasiums, the Episcopal Conference established a commission to prepare a common curriculum and textbooks. When preparing the curriculum the commission took into consideration various practices and experiences with this subject. For that purpose sociological research was conducted among students from religious gymnasiums about the meaning, contents and role of this subject in schools. In addition, the study considered the rich experiences with religious education in Central European countries. The decision to include religious education in Catholic gymnasiums instead of catechism classes was based on the fact that not only faithful Catholic students enroll in Catholic gymnasiums, but especially young people who are searching for meaning in life as well as their relationship with the spiritual. Catechism classes therefore remain in parishes.

The commission created the curriculum for religious classes which is the same for all gymnasiums, and named it „Religion and Culture“.

Below is a presentation of the curriculum for the subject „Religion and Culture“, including its characteristics, contents and didactic methodology.

1. Categorization of the Subject – Characteristics and Meaning Religious education in school and catechism classes in parishes are different but complementary. There is an unbreakable link between them and at the same time also a clear difference. Religious education is based on dialogue with the cultural context and interdisciplinary dialogue with other subjects. It is in preparation for the decision to accept the Gospel and has a dialogical, ecumenical and interreligious character.

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Students have the possibility to expand, complement and critically evaluate their knowledge and experiences in the field of religious and ethical questions. These classes are meant to lead students to as deep a comprehension of the phenomena around them as possible, to a more holistic understanding of themselves, other people and the world, and train them for solving current personal, social and existential problems.

This subject has the same requirements as other school subjects. Its goals are to present the Christian message and events with an appropriate professionalism and depth. The design of the subject is interdisciplinary; in dialogue with other school subjects it deepens Christian views of the world and of man. Such interdisciplinary dialogue in religious education consolidates, strengthens, develops and complements school activities.

2. General Objectives of the Subject The objectives of the subject are gradual. They first provide a point of departure for every young person, beginning with the existential and then proceeding to the religious level. The objectives of the third module refer to personal decisions and to active participation in Church and society.

Help students in their search for meaning in life, in forming their worldview and ideals that inspire human activities Introduce religion as a human phenomenon in the past and today Help students shape their personality and build interpersonal relationships Help shape a positive image of one's self, the world and God Help recognize man as a transcendental and religious being Teach religious expressions which enable communication about the religious and inner reality of man, as well as the diversity of religious expressions: poetry, painting, architecture‌ Help students overcome childish religious models and prejudices and encourage learning and understanding objective facts Enable understanding of the Holy Bible and other fundamental Christian documents Acquire objective and systematic knowledge about essential elements of Catholicism and its main historical development

existential questions

introduction to religiosity understanding man as a social being life optimism man as a spiritual being symbolic and religious expressions

objective facts

Holy Bible and other documents contents of faith and historical development

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Illuminate religious and personal celebrations Help to discover the role of Christianity in the development of the Slovene nation and European culture Enable mature comparison between Catholicism and other Christian religions, non-Christian religions and various value systems Teach students to have mutual respect, respect for diversity, to cooperate with others, and respect human rights Gradually enable students, through knowledge and understanding, to contemplate religious values on personal and social levels Guide in the discovery of moral values and truth, which helps in making life decisions Help to find faith as a personal relationship with Jesus Christ Prepare for critical, responsible and constructive entry into the Church as well as into pluralist democratic society

celebration national and cultural awareness history of religions and inter-denominational dialogue human rights

contemplation of religious values ethics and life decisions personal faith mission in Church and in society

3. Description of the Subject –– It is a four-year subject. In the first, second and third years there are 70 hours per year, which means 2 hours per week; in the fourth year there are 35 hours, i.e. one hour per week.

–– The curriculum is „open“. This means that to meet the objectives we planned 50 to 55 hours per year, and proportionally fewer in the fourth year. The rest of the hours are appointed depending on the needs and desired emphasis of each gymnasium.

–– When choosing the themes we had two basic starting points: themes which came from experiences and questions from students themselves. These are dealt with in depth and refer to questions of belief. These are the so called „life topics“. Themes which are important for deeper and fuller understanding of Christianity and other religions and contemporary phenomena are „religious topics“.

–– The objectives and contents of the topics are chosen depending on the leading motive or question in each year. The role of the fundamental motive should not be understood in a narrow sense; it is only about emphasis and looking for correlation between the contents, objectives and the student participants.

–– The curriculm of each year is divided into three main topic areas which do not fall in the same sequence in for every particular grade level. These areas are: myself, others and community.

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1st year The leading motive or the key question is „Who am I?“ The points of departure are the themes that open the issues of understanding and accepting one’s self, which is influenced especially by science and public opinion. A key measure of a Christian answer lies in Christian anthropology, which is based on the creation of the world and the goodness of man and represents the main focus of the first part of the textbook.

The second part introduces factors which affect interpersonal relationships. It examines interesting topics about emotions, temperaments, character and about man as a social being. Students encounter themes like friendship, falling in love, and love. The goal of this part of the course is to awaken in young people the desire for personal growth; as an example and a challenge it presents the life story and journey of the apostle Peter.

The third part deals with attitudes toward life: human values, use of one’s talents, methods of problem solving and planning for the future.

The concept of the course in the first year is therefore existential. It aims to awaken interest in and enthusiasm for life, sensibility and interest in personal growth, topics which in themselves carry questions of religion.

2nd year The emphasis of the second year turns around the question: “Who is man?“ The point of departure is discovering the eternal questions about humanity.

The first part examines the fundamental questions that a person asks of his every dimension, and seeks answers to them. With this it encourages an active approach to life and increasing awareness of the responsibility for one’s own happiness. It reaches inside the most fundamental dilemmas about the creation of the world and man and presents the range and limits set by science, mythology and religion.

The second module of themes is dedicated to biblical answers to the question „Who is man?“. Basic events from the history of salvation are appropriately chosen and considered in regards to the fundamental questions about the image of man, the world and God. The module concludes with examples of role models who have demonstrated the themes under consideration.

The third part is dedicated to the category „me – you“. In the centre is Moses discovering the image of himself, God and nation.

The second year is designed from the perspective of biblical anthropology. It highlights the correlation between biblical events, experience, cognition, contemplation and the students.

3rd year The leading motive or the key question in the third year is: „What do we believe?“ The contents of this year are built on the didactic principle of progressing from more familiar to less familiar themes.

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module is the knowledge of the personality of Jesus and the essence of Catholic teachings. It concludes with learning about other Christian churches and the necessity of ecumenism.

The second module deals with sects and new age movements which are also part of the students’ surrounding culture. The point of departure is the context within which sects and new age movements find the possibility to prosper and create new forms of religious expression. This is followed by the basic starting points, characteristics and expressions of the new age movements.

The third module deals with significant living religions and their diversity.

Knowledge about other religions is important for proper understanding of interreligious dialogue.

4th year Central to the contents of the final year of the course is the question: „ Where from and where to?“ The starting point of the topics addressed in the textbook is the particular cultural environment marked by secularization, the media, individualism, pluralism, and post modernism.

The goal is to bring the joy of the Christian message into this modern cultural realm through dialogical, ecumenical and inter-religious openness. In such a way the course deals with the question of man’s personal faith and responsibility, in Church and in society.

The first part is about the contemporary challenges of Christian life (the media, individualism, consumerism) and about the relationship between tradition and personal faith.

At the forefront of the second unit are questions about the role of Church in the life of a Christian, the tensions between institution and personal character and the answers of the Church to changing situations (such as the Second Vatican Council and the Plenary Church Council in Slovenia).

The largest unit is the third part which addresses the responsibility of Christians in society and in Church. Within the frame of democratic principles it aims to prepare young people for a constructive and responsible entry into modern society. Its approach to various dilemmas from the sphere of bioethics (i.e., artificial insemination, cloning, and euthanasia) is interdisciplinary and illuminates the problem from the point of view of Christian ethics.

It deals with some current socio-ethical problems (i.e., globalization, ecology, the death penalty, the problem of war, terrorism, justice on a global level) from the social aspect of the Church’s teachings. It touches on question of life decisions, emphasizes the significance of family and responsible parenthood and points to various ways of serving within Church (in clerical, monastic and lay vocations).

4. Didactic and Pedagogical Orientations The objective of modern schooling is based on respect for humanity, welfare of the country, cooperation, cultural values and also religion. To fulfill its mission a school must also include the specific and original contribution which can be given 229 zbornik_final.indd 229

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by religious education. The subject has to fit into the programme of the school as well as its objectives. In addition, religious education must be in accordance with the teachings of the Catholic Church or other historic religions. Thus these three criteria represent the fundamental points of departure for religious education: conformity with the school programme, accordance of the contents with religious teachings, and specific contribution towards school objectives.

5. Didactic and Methodological Orientation of Classes The objectives and contents must be didactically elaborated in detail (operationalism). It is necessary to develop learning themes which categorize the professional perspective of the subject in a systematic, accurate and concrete way.

Furthermore, it is necessary for the themes to be psychologically and theoretically defined and adapted to students.

–– The accurate and systematic division of objectives and contents is oriented towards four topic areas which come from the basic religious questions. They are: man’s relationship with nature, others, himself and God (thematic orientation).

–– The theoretical and psychological division is oriented towards four perspectives of integral learning which come from the nature of human existence and reality of life. They are: physical, emotional, intellectual and spiritual life and learning (integral learning).

By combining the thematic orientations, defined by the key religious questions, with integral learning, based on existential and classroom realities of the students, we arrive at the basic premise of the teaching method.

Learning is not only a matter of reason and memory because man does not learn only with his head. Also important are emotions and the body. Every act of intellectual learning presumes the emotional, and every act of emotional learning presumes physical learning. Intellectual learning depends on emotional and intellectual situations. Unfortunately, many pedagogues do not sufficiently take into account students’ physical and emotional situations. Everything learned anew is rationally incorporated into existing knowledge. The aim of the intellect is to systematize individual experiences. The spiritual dimension positions the other three with respect towards „self“. This concept is called „integral learning“.

To apply the integral method of teaching in practice we need to connect and analyse both orientations, thematic and learning. We do this according to the following table: Relationship with nature: Theme 1

Relationship with others: Theme 2

Relationship with self: Theme 3

Relationship with God: Theme 4

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Intellectual dimension: Dimension 3 Spiritual dimension: Dimension 4

With the example of the theme „dialogue“, one of the objectives of religious education, we demonstrate below how the table is applied when determining and later choosing the proper contents for a particular class.

The teacher places the theme „dialogue“ primarily under theme 2, which is categorized as relationship towards another person. Then, according to the dimensions, s/he completes the grid: Relationship with nature: Theme 1 Physical dimension: Dimension 1 Emotional dimension: Dimension 2

Intellectual dimension: Dimension 3

Relationship Relationship with others: with self: Theme 2 Theme 3 DIALOGUE Meeting: greeting Sense of belonging: agreeable atmosphere, nonverbal communication Acceptance: arguments, rules, conversation, compromise, tolerance, agreement

Relationship with God: Theme 4

Spiritual dimension: Dimension 4

The associations demonstrated in the grid represent integral relations. This refers to holistic learning: engaging the senses, the body, the mind and the spirit. However, this does not complete the didactic analysis.

The following expanded table for the theme „dialogue“ shows mutual relations of all themes on all levels of a student›s reality.

Relationship with nature: Theme 1

Relationship with others: Theme 2 DIALOGUE

Relationship with self: Theme 3

Relationship with God: Theme 4

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Physical dimension: Dimension 1

Awareness of one's own uniqueness

Emotional dimension: Dimension 2

I want

Meeting: greeting

Sense of belonging: agreeable atmosphere, nonverbal communication Intellectual dimension: I can Acceptance: Dimension 3 arguments, rules, conversation, compromise, tolerance, agreement Spiritual dimension: I recognize UnderDimension 4 myself; Ipray standing: and am empathizing grateful in the role and situation of another; discovering the personal in the unknown and the unknown in the personal; discovering part of the self in the other

Organic rhythm Naturalness, relationship with and adaptability to nature

Man is created from earth; God gave him life Worship

Ecology

Theology

Partnership with Creation

Prayer

The teachers chooses various contents from the grid depending on the characteristics of a particular class or an individual.

For example, for class A the teacher can make up the following sequence of topics: Lesson 1: Theme 2 – Dialogue with someone else, Dimension 1 (Physical); Contents: meeting and greeting in various cultures.

Lesson 2: Theme 4 – Relationship with God; Dimension 4 (Spiritual); Prayer as dialogue with the body, God, Creation, someone else.

For class B the teacher can choose another point of departure:

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Lesson 1: Theme 2 – Dialogue with someone else, Dimension 2 (Emotional); Contents: sense of belonging, the need to create positive atmosphere, meaning of nonverbal communication.

Lesson 2: Theme 4 – Relationship with God; Dimension 2; Contents: worship.

The open curriculum and modern didactic approaches bring this subject close to young students without losing its systematic character and objectivity.

Bibliography Bitter, G., Englert R., Milller G., Neues Handbuch religionspädagogischer Grundbegriffe, München 2000.

Hilger G., Leimgruber S., Ziebertz H. G. (ed.), Religionsdidaktik, München 2001.

Marentič Požarnik, B., Psihologija učenja in pouka, Ljubljana 2000.

Mlinar A. (ur.), Posredovanje verskih vsebin v pluralni družbi različnih kulturnih in verskih vplivov, Ljubljana 2004.

Zuccari G., L‘insegnamento della religione cattolica, Torino 2004.

Abstract This article systematically introduces the objectives and contents of the subject Religion and Culture, as well as its didactic methodology and integral planning.

Keywords Religious Education, curriculum, integral learning

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Tadeja Tomšič: Religion and Culture – A Former Student's Opinion on the School Subject

Tadeja Tomšič

Religion and Culture – A Former Student's Opinion on the School Subject

As a former student at the Diocesan Classical Gymnasium, I shall try to summarize in three parts my view and opinion of the subject called Religion and Culture. First I will recollect some memories of my gymnasium years and studies of the subject, then I will try to assess in what ways I benefited from them, and, finally, I will present my current view of the value and the mission of Religion and Culture as part of the school curriculum.

I can recall: –– the excitement I felt when in our first year we discussed our characters and temperaments, which was at the time a real revelation for me –– sitting on the floor in our classroom in the basement –– a deeply affecting film about abortion that we watched in the first year –– designing our notebooks in the second year (being more open to the spiritual dimension, I became aware of many things in my second year and started to build the foundation of my personal faith, although I found the discussions about the Old Testament rather unnecessary.)

–– learning about different religions (and watching interesting films) in the third year –– organizing a round table on drugs, addictions and rehabilitation treatments in the fourth year –– the singing which often took place in our class; songs and lyrics were distributed on coloured handouts –– what a chatterbox I used to be during the Religion and Culture lessons (as well as other lessons) –– how many homework assignments I did during these lessons.

If I were to summarize what I gained from the school subject Religion and Culture during my gymnasium years, I would first assert that it challenged me in several ways and offered many opportunities for my personal growth. It definitely contributed to laying the foundations for my personal faith and gave me the basic knowledge about religion(s). The atmosphere was always very warm and friendly.

How do I see the value and aim of Religion and Culture from my current point of view?

When working with the young I often notice a great hunger for love and satisfaction, a need for being accepted and wanted, and a desire to find a deeper meaning. I believe that the contribution of Religion and Culture is very valuable in this respect.

Two things attracted my attention lately with regard to the youth, teaching, and Religion and Culture as a school subject.

The first one was a transparency shown in a lecture for the course on the Psychology of the Classroom and Teaching at the Faculty of Arts, a lecture attended by a large group of students from diverse pedagogical backgrounds. When discussing 235 zbornik_final.indd 235

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adolescence we were shown a transparency entitled “Developmental tasks a youngster has to fulfil in adolescence” (between the age of 10 and 20, as science defines it): –– accepting their own body –– establishing mature relationships with their peers of both sexes –– forming their sexual identity and roles –– establishing emotional independence –– establishing their own set of values –– preparing for partnership and family –– preparing for professional and social life When explaining the above points the lecturer remarked: “And besides this, we expect them to study and learn all the time.”

The aim of religion and culture is to extend a hand to young people and help them find themselves, their uniqueness, and their value. I dare say that it helped me face difficulties and fulfil the above listed tasks. It provided me encouragement and it helped me establish the foundations for my personal growth. This is, in my opinion, the highest compliment to this subject; what I got from it is worth more than knowledge in the narrow sense of the word.

The danger to the subject is that it could become a typical gymnasium subject – full of facts and figures, without echoing real life, involving only impersonal research and study of religions, the Bible and so forth.

Another experience that comes to my mind was a conversation with an elderly family friend, who is – just like me – in charge of a confirmation preparation group.

I was inspired by her thoughts: “They do not even know the prayer ’Come, Holy Spirit!’ But they will learn it, we’ll say it as many times as necessary until they all learn it. The young have taught me that I should not teach them how to pray, because they only learn the words to retell them as if it were for an exam, they become rebellious and forget things on purpose. But the prayer is there to say it, to pray … to experience the beauty and solace in its words …”

I was surprised and even shocked when my confirmation candidates from the eighth and ninth grades of primary school didn’t know the prayer “O, My Lady,” and I immediately coined a plan of how we were going to learn it. However, I changed my mind and decided not to teach them the words but merely to say them together until they could remember them. Based on my experience with youth and my personal experience with the subject Religion and Culture, I can conclude that what counts a lot more than compiling knowledge about religion(s) is creating an environment in which a young person can sense God’s love and can start building a personal relationship with Him. The second thing that strongly attracted my attention recently was an article from the journal Vzgoje [Education] (number 43), a journal for teachers, pedagogues and parents. The main theme of that issue was the Ignatian pedagogy. The article’s title read “Teaching Compassion,” and here is a short excerpt: “If we asked Jesuits in the 1970s and 1980s what the purpose of school is, they would most likely answer that its goal is to raise and educate men and women for each other.” And further on: “If we are not capable of educating the hearts of our pupils, there will be little compassion in them. Little compassion means few men and women working for 236 zbornik_final.indd 236

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others.” Education for compassion, for being a person for others is an important part of Religion and Culture.

I wish there would be a subject that would teach the joys of living and satisfaction, a subject which would help us discover our own personal value; a subject which would teach interpersonal relationships and prepare the youth for life − life in society, in marriage, and in family. This could be very helpful for the young who search for answers as well as for those who work with them every day and search for the reasons and origins of violence in schools, absences, poor knowledge, lack of will and meaning. A subject that could teach this would be invaluable.

In my opinion, a satisfied young person who has a sense of his or her own value and is aware of his or her preciousness and wonderful uniqueness does not spend the whole day checking their Facebook account or watching TV. They will find it easier to study, to make sense of the acquired knowledge, to become somebody and to be a gift for others.

Such a person will help change and educate him or herself first, and consequently the whole world: their marriage, family, neighbourhood, religious order, factory working conditions, politics. A mature person does everything maturely.

I have heard it from my colleagues at students’ religious meetings: “Whenever you do something good, the world becomes a better place. This is pure mathematics.” Helping the young to become good people is in my opinion a great challenge as well as an opportunity for Religion and Culture.

I have also heard: “Europe, as well as Slovenia, is allergic to Christianity. We should face it once and for all. Everything remotely connected to the Church is met with opposition.” I may add that people definitely are “allergic” to the Church as an institution but no one is allergic to the feelings of peace, satisfaction, harmony and warm interpersonal relationships; no one is allergic to those who live their faith instead of preaching it and moralizing. This is our time and our opportunity which we should thankfully accept and stop moaning pessimistically about how our society allegedly rejects Christianity. As Jesus told us, “To what shall I compare the kingdom of God? It is like yeast that a woman took and mixed into a large amount of flour until it worked all through the dough” (Luke 13:21). So it is, after all, not a disadvantage if there are not so many of us.

In my opinion, Religion and Culture provides a great benefit and holds immense value because, apart from teaching basic knowledge about religion(s), it educates for life. It can teach and educate about the joy of living, contentment, and genuine and healthy relationships. In addition, it can make students feel God’s endless love in a completely unobtrusive way.

Abstract In the author’s experience, the school subject Religion and Culture taught at the gymnasium she attended was full of challenges and opportunities for personal growth. It was certainly one of the bases upon which the author built her personal beliefs. The lessons were a source of basic knowledge about religion(s) and were al237 zbornik_final.indd 237

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ways conducted in a warm and friendly atmosphere. Today, the author sees the value and the mission of the subject in the fact that its teachers – apart from transmitting knowledge about religion(s) – strive to educate and prepare students for life, teaching the joys of living, how to be content and have genuine and healthy relationships, and can make students feel God’s endless love in a completely unobtrusive way. A challenge and an opportunity for the subject could be to extend a hand to the youth and help them discover themselves, their uniqueness, their goals and their place in this world. It can also co-create an environment in which young people are able to feel God’s love and start building a personal relationship with Him. Religion and Culture and its teachers can help them become better people and can teach compassion: how to be “a person for others.”

Keywords education and preparation for life, compassion, personal relationship with God, finding one’s mission

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Gregor Celestina: The Status of Religious Education in Secularized Europe

II. Religious Education in Europe Gregor Celestina

The Status of Religious Education in Secularized Europe

The care for the implementation of the right to religious freedom belongs to „citizens as well as social communities, civil authorities, the Church and other religious communities, to each of these in their own way according to their obligations towards common welfare“ (DH 6). This is how the Second Vatican Council declared the five basic agents responsible for the promotion of the right to religious freedom.

It seems that civil authorities and all of contemporary society interpret this demand of the Council in a completely different way. An adequate reminder is one of the last decisions of the Court of Justice in Strasbourg, which punished Italian authorities for exposing crosses in their state schools. This was supposedly breaking the rights of parents to educate their children as they find appropriate and according to their beliefs, and is also in contradiction with the right of children to freely choose their religion.

However, globalization has brought about a new religious rebirth, migration of the sacred, postmodern religiosity, post-secular laicism, de-privatization of religion, various theologies of religious pluralism, and interdenominational dialogue, among other things.1 With social transformation the geo-political function of religions has changed as well, along with the understanding of the secularism of state and school.

The meaning of the right to religious freedom is changing and warrants the following outlines: 1. The modern understanding of human rights is changing in order to understand the same rights within the context of the postmodern period (the right of individuals to be different not only in private sphere but also in public, and the coexistence of several cultures in the same social environment). It has often been suggested that society should keep a distance from the threatening conflict of large cultures and religions, and should rather encourage nonemotional encounters in this already globalized world, which would be neither Eurocentric nor self-referential.2

Com. F. Pajer, Liberta di credere, diritto di conoscere, dovere di formare, in: M. Sodi (ed.), Ubi Petrus ibi Ecclesia. Sui sentieri del Vaticano II (Roma: LAS, 2007), 758–771.

2 Com. E. Bein Ricco, I diritti tra modernità e postmodernità, in: Protestantesimo, 4 (2005), 267–281.

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2. The right to religious freedom, as one of the basic rights of an individual and a citizen, has become part of the statutes of international organizations.3 3. The concept of a neutral secular state school as the opposite of a denominational religious school has been replaced by the concept of asymmetric secularism which does not fear encountering different worldviews, and does not deny them in advance but rather recognizes and incorporates them. In this way school is becoming the school for everybody and is not only a patronage of a particular ethnic, religious or ideological group.4 4. There has occurred a transition from a secularism of ignoring religion to a secularism of positive discovery of religions. School has become more and more open to general and autonomous inter-denominational subjects that have to do with the culture of religions.5 A clear differentiation between denominational religious classes and classes on the culture of religions has been established (the first dedicated to faithful students to help them grow in their faith, the second to explore the basic elements of various cultures and heterogeneous religious realities).6

1. Attitude of Some European Institutions to Religions So as not to mention only the decision of the Court of Strasbourg and some generalized descriptions, let us have a look at some particular events. We shall focus especially on the Council of Europe and other European institutions because they are the ones that increasingly direct the formation of educational policies. In the field of education they are aimed at strengthening the fundamental European values, such as: obligation of human rights, encouragement of pluralist democracy and lawful state. In this way they want to achieve higher awareness, tolerance and respect within European society. Simultaneously these institutions are trying to answer the dilemma of how to raise young people to be able to live with others in different socio-cultural contexts and participate actively in shaping a tolerant society. Europe is ever more aware that religious communities take an important role in this task.

The Council of Europe has made substantial progress in understanding the meaning of religion in the educational process. In 1993 the Parliament made a statement about „religious tolerance in democratic society“ in which the phenomenon of religion was still considered to be negative and the cause of various problems. However, this attitude has changed in recent years. In its statement in 2007 entitled „The State, Religion, Secularity and Human Rights“ the Council of Europe said: „Governments Com. G. Trentin, Dignità della persona e libertà religiosa nel concilio Vaticano II, in: Credere oggi, 151 (2006), 131–144.

4 Com. A. Russo, Laicità e pluralismo religioso, in: Rassegna di teologia, 1 (2006), 45–67.

5 Com. E. Genre – F. Pajer, L’Unione Europea e la sfida delle religioni. Verso una nuova presenza della religione nella scuola (Torino: Claudiana, 2005).

6 Congregazione per l'Educazione Cattolica,, The religious dimension of education in a Catholic school, in : La Santa Sede, http://www.vatican.va/roman_curia/congregations/ccatheduc/ (19. 10.

2009), 68–69, com. also R. J. Campiche, La régulation de la religion par l’État et la production du lien social, in: Archives de Sciences sociales des Religions, 121 (2003), 5–18.

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should take into consideration the special importance of religious communities in their endeavors for peace, cooperation, tolerance, solidarity, intercultural dialogue and spreading of European values“.7 This is a good starting point for exchange and cooperation with religious communities, which was also taken into consideration in the white book on intercultural dialogue.

Further evidence of the increasing awareness that religions have a significant impact on society as well as on an individual’s life is the opening of the European Wargeland’s research center.

It deals with intercultural dialogue, human rights and democratic citizenship, and emphasizes that it is time for the Council of Europe to accept religions and various religious beliefs as „cultural facts“, similarly to various linguistic, historic and other cultural traditions. Political institutions are obliged to promote the knowledge and understanding of the main world religions and other non-religious beliefs and their role in society.8 This move forward in comprehending religion was one of the key conditions for including religion in the debate about educational policies as an all-European topic, despite the different views on religion on the personal and on the social level.

An important contribution was provided by research funded by the EU examining views of young people on religion, religious diversity and the possibility of interreligious dialogue.

The research was carried out between 2006 and 2009 in eight European countries and brought forward the following issues:9 –– a majority of students are interested in classes on religions –– most students who attended classes on religions are more open to discuss religions and worldviews with students from other environments than students who did not have such classes at school –– a basic precondition for peaceful coexistence of adherents of different religions and worldviews is the knowledge of each other’s beliefs, common interests and activities –– students do not oppose members of religious communities wearing religious symbols –– students who feel religion is an important part of their life are more respectful to the religious background of others Specialists have also found out that a relaxed class discussion on religious experiences is possible when the teacher reveals his own religious experiences. This is an important finding since Europe needs citizens who will talk freely about their religion and other worldwide beliefs.

J. Keast (ed.), Religious diversity and Intercultural education: A reference book for schools, (Strasbourg: Council of Europe Publ, 2007).

8 Com. R. Jackson, The Council of Europe and Education about Religious Diversity, in: British Journal of RE, 31 (2009), 85–90.

9 REDCo, Policy recommendations of the REDCo research project, in: REDCo, Documentation of a public event in the Council of Europe, (March 2009), http://www.redco.uni-hamburg.de (25. 11.

2009), 7–10.

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Knowing and understanding the religions of the environment in which one lives is therefore very important for the formation of a community as well as personal relationships. That is the reason why we believe that knowledge about religions is a legitimate interest of public regulation. It is not intellectual reductionism but a pragmatic acceptance of the fact that religion is part of human social life.

2. Basic Dilemmas in Shaping the Policy on Religious Education On the basis of the facts presented above, in most European countries denominational religious classes are becoming less and less acceptable. This is because they inform an adherent of a certain religion predominantly about his own religion, depriving him of an opportunity to learn more about other religions and worldwide beliefs. Consequently, in Europe there is an ever-growing group of those who desire to introduce to the European school curricula courses on the culture of religions. Such studies are aimed at all students irrespective of their religious adherence and provide them with fundamental and objective information on religions which have been an integral part of their countries. In most European countries, however, this type of religious education is no easy task. At issue are three major groups of problems: 1. Problems of philosophical and theological nature: meeting somebody who has a different worldview is an opportunity for both parties to broaden their horizon.

However, it can also become an obstacle since each of the two question their own certainties and hierarchy of values. And it is religions that have the most problems entering such a dialogue because it confronts their dogmatic systems.10 2. Problems of legal and political nature: reformation of religious education also challenges international relations between the state and the Church and other religious communities. Here different rights meet: the rights of civil authorities who understand religious education as part of school knowledge, the rights of religious communities who see themselves as exclusive interpreters of their traditions, and the rights of students and their parents who desire their religious and philosophical beliefs to be part of the programme of upbringing and education.

3. Educational responsibility. It turns around the question of whether religious education within a pluralist society is possible at all. Is it still possible today to build upon a monocultural religious identity? School is supposed to create a background in which students will be able to form and develop their identity, will know how to face and respect those different than themselves, and be open to dialogue with various worldwide beliefs. Experiences show that many students with weak religious self-esteem have strengthened their adherence to their own religious community through confrontation with schoolmates of different religions.11 Com. C. Monge, Convivenza multiculturale e religiosa in Europa: un dialogo necessario, in: Autori vari, Il dialogo interculturale, Prospettive domenicane per l’Europa, 4 (2008), 28–36.

11 Com. F. Pajer, Un dilemma pedagogico nella società multiculturale: educare l’identità religiosa nonostante il pluralismo, o attraverso il pluralismo?, in: R. De Vita – F. Berti – L. Nasi (ed.), Democrazia, laicità e società multireligiosa, (Milano: Franco Angeli, 2005), 237–248.

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3. The Fundamental Goal of Religious Education Aimed at all Students Thus what would religious education aimed at all students be like? Basically schools could set fundamental educational objectives as follows: information on religions, and educating students on freedom of choice, tolerance and cooperation through dialogue.12 1. Information on the phenomenon of religions. Religious education should teach the student how to recognize religious expressions in society, various symbolic religious elements and their historical development. Objective information on religious dimensions of society is a precondition for understanding one’s own and other nations. At a time of growing cultural pluralism, schools cannot afford to present a student with only one religion, but must allow for all religions and non-religious value systems within the environment, as well as their differences and similarities.

2. Education on the freedom of religious choice. School has no right to impose on students only one religion, nor can it impose agnosticism or skeptical confrontation with religious phenomena. As ignorance does not enable the freedom of making religious decisions, school is obliged to open religious questions and equip students with the tools with which to cope and critically confront various religious value systems, shape their criteria for making ethical decisions and prepare them to maturely and consciously choose their religion, whichever it may be. This is also an important struggle against any non-authentic and deviant religious phenomena of modern society.

3. Education on cohabitation and dialogue. Pluralist society has become a fact which will be increasingly more common. However, the attitudes of people to accept, understand and cooperate are not always self-evident and spontaneous.

This is especially true in countries where people have lived in a monoreligious society for centuries and are therefore not accustomed to facing their worldviews with respect to other lifestyles through positive dialogue. The conditions for a better reciprocal understanding and a more tolerant dialogue are as follows: –– better knowledge of one’s own religious and cultural identity, which prevents both its syncretic loss and fundamentalist preservation –– accurate information about other religious beliefs within the environment, and also about new religions, due to recent migrations

4. Possible Core Contents of Religious Education Aimed at All Students Several authors who have been making efforts towards establishing religious classes aimed at all students have tried to shape the principal outlines of religious modules.

A renowned Italian researcher of religious education, Flavio Pajer, categorized them in one encyclopedia as follows:13 Com. R. De Vita, F. Berti (ed.), La religione nella società dell’incertezza. Per una convivenza solidale in una società multireligiosa, (Milano: Franco Angeli, 2001).

13 Com. F. Pajer, Itinerario scuola, in: Religio. Enciclopedia tematica dell’educazione religiosa (Piemme: Casale Monferrato, 1998), 51–110, 535–588.

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1. Historical development of religions. Religious pluralism is a geographical fact.

There is no period in history or geographical area that would be totally nonreligious. Every religion takes root within a certain area and its already present religious beliefs, and assumes its cultural and religious elements.

2. Religion in the life of an individual and in the life of society. The rites of passage have always accompanied an individual in different periods of his life, from birth, through puberty and marriage, to death. The rhythm of society is interrupted by holidays which are often interwoven with religious customs (Sundays, Christmas, etc.)

3. Religion as an element that gives shape to an individual’s life space. Religions have impact on the architectural identity of places (sacred buildings), on economy (for example, shops at Christmastime, no wine in the Islamic world, or Buddhists growing tea), on geography (big places of pilgrimage around which towns are built, and consequently roads, airports, etc.), and also on art.

4. Religions as historical powers. They preserve and transform cultural systems, legal codes, languages (Latin), international relations, etc.

5. Attitude of religions and other worldviews of the environment to the fundamental existential questions (perceptions of life, evil, suffering, death, and so forth).

6. Judeo-Christian tradition as one of the foundations of Western culture. Biblical meaning of possession, attitudes toward the poor, biblical meaning of power and dignity of human transcendence, social structures, universality of evangelical values, promotion of society based on love, etc.

Experts believe that an important goal is that students learn that religions are not only systems of beliefs but also a phenomenon which has impact on the holistic picture of a culture and gives identity to nations and communities.

5. The Standpoints of the Church The above presented model of religious education is not the standpoint of the Church. It is the result of debates among professionals in the discipline of religious studies who themselves have not come to agreement about the most suitable model of teaching religious education in school. However, we can find support in some recent documents of the Church teaching staff. In May this year the Congregation for Catholic education sent a letter to episcopal conferences in which it accentuates what has already been clearly stated by the Second Vatican Council. It remains of the standpoint that in a pluralist society religious freedom is a right which requires the presence of religious education in school, as well as the assurance that the classes will comply with the beliefs of students’ parents.14 The endeavors for the establishment of non/inter-denominational religious classes can also bring with them syncretism, which corresponds to fertile soil for spreading religious relativism. The Congregation for education is calling attention to the fact that religious education restricted Com. Congregazione per l'Educazione Cattolica, Lettera circolare n. 520/2009 agli em.mi ed ecc.mi presidenti delle conferenze episcopali LLSS sull‘insegnamento della religione nella scuola, (5. 5.

2009), in: La Santa Sede, <http://www.vatican.va/roman_curia/congregations/ccatheduc/> (19.

10. 2009), 11.

14

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Gregor Celestina: The Status of Religious Education in Secularized Europe

to teaching neutral and critically comparative information on various religions can cause even greater confusion or possibly religious relativism and indifference.15 The religious education acceptable to the Church is one which would enable the student not only to face the religious expressions of his own culture and to start a dialogue with adherents of other religions and cultures, but would also enable the student to reach beyond the dimensions of his own existence and to strengthen his own religious devotion. This demand should not conflict with countries in which the separation of Church and state is understood even in the most rigorous sense of the word.

Abstract Although resisting its Christian past, secularized Europe is increasingly recognizing the substantial contribution of Christianity and other religious communities to contemporary endeavours for peace, solidarity and intercultural dialogue in the modern global world. Consequently, an ever-growing group is forming in the European framework which desires to introduce to European school curricula classes on comparative religious cultures aimed at all students, irrespective of their religious affiliations, and providing them with basic objective information on the religions which have formed in integral part of their countries. Such classes would provide students with a better comprehension of their cultural and national identity, give them basic criteria for understanding various religious systems and for choosing among them, and would raise them to co-exist and not to avoid a dialogue with members of various world beliefs.

Key words Religious Education, Europe, dilemmas, fundamental goals of religious education, core contents

Com. Congregazione per l'Educazione Cattolica, Lettera circolare n. 520/2009 agli em.mi ed ecc.mi presidenti delle conferenze episcopali LLSS sullâ&#x20AC;&#x2DC;insegnamento della religione nella scuola, 12.

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James Cassin: The Teaching of Religion – a Resource for Europe

James Cassin

The Teaching of Religion – a Resource for Europe

Delegates from the European churches concluded research on the teaching of religion by highlighting: “The commitment of the Church to improve continuously its dedication to the world of the school as an effective presence in the service of the younger generations. The difficulties of today (institutional, cultural,) should not discourage, but should provide new opportunities to be grasped” “There is a need for shared occasions of real encounter among the Catholic Bishops’ Conferences of Europe … [to] re-think the initial formation and the service of religion teachers, in light of the changes that are taking place.”

Research on the teaching of religion in schools in Europe took place between January 2005 and November 2007. The research project was an initiative of the Council of European Bishops’ Conferences (CCEE) with the operational and financial support of the Italian Bishops’ Conference (CEI). CCEE assured the involvement of the European Catholic Churches in the project and thereby stimulated an effective shared commitment to the project.

Contemporary Europe is characterised by rapid change resulting in social, cultural and religious transformation. In this context Religious education is indispensable as a key part of the Church’s witness to the Gospel. Religious Education provides an opportunity for the Church in her commitment to the care of people and to the formation of her members and others to become full and active citizens of Europe.

A steering group representative of the Catholic Churches in Europe was set up to supervise and monitor the research. A key objective of the project was to encourage the Catholic Christian communities – the national Churches – to follow a common road regarding issues related to Religious Education, and to bring together their points of view and their experiences. The Bishops’ Conferences of Europe nominated the personnel of the project.

The following were the key aims of the research project: –– To gather information on the different approaches to Religious Education in European countries –– To bring about ecclesial cooperation at a European level with regard to Religious education –– To create a network of people who would provide for an ongoing exchange of knowledge, experiences and studies in the area of Religious Knowledge The project followed the method of action research. This accounts for its originality with respect to other investigations that are under way or have been carried out by study centres, universities, and experts in various fields. The intention of this research was not to substitute for such scholarship but to enrich and enhance the work of Religious Education in the European Catholic Churches.

As a result of the research project a network of people capable of interlinking experiences in Religious Education of the different Churches of Europe was identi247 zbornik_final.indd 247

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fied. The “national reports” compiled by the Churches’ delegates produced a picture of what is taking place with regard to Religious Education in European schools.

A summary framework was prepared by the staff of the project and discussed at the plenary sessions of the delegates to the project. The information found in the framework document reveals a greater interest in the qualitative over the quantitative aspect of Religious Education. The intention was to ascertain the opinion of the Catholic Churches of Europe, and thus to build a gradual convergence of intent, while maintaining clarity on the diversity of context. What was sought was not so much classificatory rigor, but rather the thoughts and evaluations from the Churches involved in the project. What became evident was the diversity with regard to the Religious Education provision that exists in the Catholic Churches of Europe.

The national reports, while they differ in presentation style and content, offer a wealth of data. The survey grid itself was not interpreted consistently by the national delegates who carried out the task. A table synopsizing the vast amount of information collected from the national churches on the topic was drawn up by the staff of the project and agreed by the national delegates. This allows for a “transversal reading” of the data gathered. All of the materials of the project together with commentaries from specialists in the field of Religious Education are gathered in a book entitled, L’insegnamento della religione risorsa per L’Europa: Atti della ricerca del consiglio della conferenza episcopali d’europa (The teaching of religion – a resource for Europe. Acts of the research of the Counsel of the Episcopal Conferences of Europe). An accompanying DVD presents the research materials in English, French, and German. This volume represents a unique reference work and is an important tool for all with an interest in Religious Education in Europe.

To conclude the work of the survey the project team prepared a summary report of the research entitled: Final Document – Synthesis and Perspectives – The Teaching of Religion, Resource for Europe. This text reflects the national reports and the collegial work of the project team over a two year period (2006 – 2008). The final document highlights the conclusions reached by the delegates of the European Churches, and includes reflections and themes that emerged in the research.

Particularly this final document proposes to the Catholic communities of Europe considerations of special importance concerning the commitment to Religious Education in schools. It proposes Religious Education as a valuable resource for the young generations and for the construction of European society.

The final document was prepared as a draft by the staff of the project, circulated to the delegates of the European Churches, and amended accordingly. At the last meeting of the project language groups were formed to facilitate mutual understanding, listening, and sharing of sensitivities. Despite many differences of opinion the final document was approved by the delegates to the project.

The summary document, together with the research materials, was presented to CCEE and through it to the Churches of Europe not so much as a point of arrival, but rather as a point of departure in ecclesial cooperation, commitment to evangelisation and care for the person. All of these are supported and enhanced by Religious Education in schools.

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In the final document the project delegates recall that the Catholic Church of Europe is aware of the need to develop a deeper understanding of the many ways of teaching religion in schools in different countries, with their different opportunities and perspectives.

–– These are the key factors which, according to the final document, explain the similarities and the differences: i. the place given to the recognition of religion in a pluralist and secularised society; ii. the attitude of legislators with regard to the religions; iii. the attitude of Catholics to the culture in which they live; iv. the manner in which people relate to the Church as an institution; v. the quality of the witness of believers and their credibility.

–– The maturation in faith of the new generations is one of the areas in which the church continues to invest great energy; as John Paul II wrote, ‘Every generation, with its own mentality and characteristics, is like a new continent to be won for Christ.’ Now is the time to welcome and accompany young people, respecting, valuing and loving them, so that they can learn to live in communion with themselves and others, in the church and in society.

–– Accordingly, the Church has always considered the school as an important locus for her evangelising mission. From an analysis of the reports of the different Episcopal conferences, key areas have emerged requiring deeper reflection.

The teaching of religion in the evangelising mission of the church is treated under three headings: 1. Teaching of religion and catechesis 2. The teaching of religion in relation to the family and the parish 3. The teaching of religion in Catholic schools.

The teaching of religion in today’s Europe concerns itself with the following issues: (a) Teaching of religion and the common good (b) Knowledge of the specific religious traditions, of their history, and the educational methods adopted in the service of comparison and dialogue which provide a useful contribution to the social and civic formation of the person in Europe, and to his/her conscious and proactive participation in the society of today and tomorrow (c) Europe and the unsympathetic response to RE in the curriculum. The teaching of religion can only achieve its purpose when: –– there are firm institutional and juridical guarantees –– Religious Education has full academic recognition and inclusion in the curriculum –– religion as a subject is offered to all –– coherent and credible alternatives to religion as a subject are provided and –– there exists an evaluation that is both recognised and efficient.

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The research highlighted the importance of the professional competence and witness of teachers: –– Religion teachers find themselves in different situations in the different countries of Europe with regard to the recognition of their studies, their appointment by the State, (as is also the case with the teachers of the other subjects) their salaries and academic workload. These conditions determine their place in the academic enterprise. The Catholic Churches of Europe wish to affirm and value religion teachers, to whom the Christian community is vitally linked.

She is concerned that they be professionally qualified for their teaching role, and be able to fulfill their mission as credible witnesses within the ecclesial community.

–– Special attention needs to be given by the Churches of Europe to the choice, formation and updating of teachers of religion. They should be offered special spiritual accompaniment and courses of ongoing formation which take account of new programmes, new technologies and flexibility of work timetables, etc. There is also need for the formation of groups and associations in which they can dialogue about the themes of their spirituality and professionalism, and on the content of their teaching.

The contribution of religion-teaching to inter-faith and inter-church dialogue, and to civil life: –– The teaching of religion in Europe takes place in the context of relationships between the different Christian churches/ecclesial communities and the different religions. This is the case both with regard to the institutional aspects – the involvement and cooperation between the different groups – and with regard to the content of the teaching.

–– It is the very characteristic of religion teaching to influence the total educational process towards the development of the whole person. In that way it lessens the danger of limiting education to the professional requirements of the Labour market.

–– For these reasons the teaching of religion in Europe in its many expressions may be seen as a laboratory of great interest for interconfessional and inter-religious dialogue, as well as for themes of an ethical character that give life to civil coexistence. One may imagine the teaching of religion as a locus in which diversities meet and engage each other in a special way. This encounter happens in a perspective of mutual and substantial openness, a perspective which is not without problems and difficulties.

Conclusion In view of the information gathered in the course of this research delegates from the European churches concluded by highlighting the following: The need to value the role of the family in supporting the teaching of religion, recalling, as the Second Vatican Council taught, the primary and inalienable educative responsibility of parents, and the rights of children and young people to religious formation.

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The commitment of the Church to improve continuously its dedication to the world of the school as an effective presence in the service of the younger generations.

The difficulties of today (institutional, cultural) should not discourage, but should provide new opportunities to be grasped.

The conviction that the teaching of religion can be proposed to students, independently of their choice of faith, and with respect for their liberty of conscience.

This teaching is best offered, in the European context, in a spirit of ecumenical collaboration and should be open to inter-religious dialogue.

With the differences noted in the various countries, the form of religion teaching which best suits the world of today is that which has a ‘confessional content’, since this puts one in dialogue with a living religion which has real significance for the existence of each person.

There is a need of shared occasions of real encounter in the Catholic Churches of Europe. Such encounter could comprehensively re-think the initial formation and the service of religion teachers, in light of the changes that are taking place. Such encounters would have the further value of highlighting the valuable service which teachers of religion render both to Church and society.

It is important that the Episcopal Conferences of Europe continue to provide opportunities for ‘networking’ concerning some concrete objectives, e.g., the establishment of a permanent Observatory on the teaching of religion in Europe, the sharing of important experiences on some crucial points (ecumenical and inter-religious cooperation, intercultural dialogue, the possibilities for working with States, presenting the views of religious communities….).

Abstract The article summarises the results of research, which was carried out between 2005 and 2007 by the Council of European Bishops’ Conferences and the Italian Bishops’ Conference. It stresses the state of religious education in different European countries and offers the directions for the introduction of religious issues in the contemporary pluralistic society and accentuates their importance for the future of Europe.

Keywords Council of European Bishops’ Conferences (CCEE), Italian Bishops’ Conference (CEI), Religious Education in Europe, interreligious dialogue, actualization of religious issues

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Martin Jäggle and Regina Polak: Religious Instruction in Austria: Challenges and Perspectives

Martin Jäggle and Regina Polak

Religious Instruction in Austria: Challenges and Perspectives

1. The Context of Religious Plurality 1.1 Historical and recent responsibility Europe has always been a continent of religious plurality. There were even times, when believers of the three monotheistic religions – Christendom, Judaism and Islam – were living together in acceptance and tolerance. Remember the “golden Middle-Ages” in Spain from the 8th till the 15th Century, when Christian, Jewish and Muslim people were bathing, eating, celebrating and even praying together; when theologians and intellectuals of all religious traditions were having hard, but fruitful academic disputations with each other. Of course, there also were grave conflicts and unjust discrimination, but the Islamic government then managed to develop a socioreligious situation without violence, expulsion, mutual elimination and murder.1 Most of the time of course, one has to admit, Europe´s dealing with plurality is a history of suppression, expulsion and terror showing the disability to live with religious difference peacefully. Above all the Catholic Church cannot be proud of a famous history dealing with other religious and confessional traditions. Therefore it has a specific responsibility in our days, when religious plurality is one of the great not only religious, but also social, cultural and political challenges. Our contribution will stress on this question: What are the challenges of RI (religious instruction) in a religious plural situation? We consider this to be one of the most virulent questions concerning RI in Europe – for religious and theological reasons as well as for political reasons.

1.2 Increasing religious plurality in Europe Religious plurality in today´s Europe is increasing rapidly.

Firstly this is the result of the right to freedom of religion, historically the first of the civil rights and part of the human rights. Article 18 of the Universal Declaration of Human Rights says: “Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.“2 The Charter of Fundamental Rights of the European Union also protect religious freedom and the respect of cultural, religious and linguistic diversity.3 But one has to notice, that legal Compare the elaborate description of those centuries in: Léon Poliakov: Geschichte des Antisemitismus. Band III: Religiöse und soziale Toleranz unter dem Islam, Worms 1979, esp. 119ff 2 http://www.ohchr.org/EN/UDHR/Pages/Language.aspx?LangID=eng (15.9.2010) 3 Charter of Fundamental Rights of the European Union, Art. 10: “1. Everyone has the right 1

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acceptance of religious freedom does not automatically mean respect of different religious traditions in society. Austria, for instance, has developed one oft he most elaborate religious rights-systems in Europe – and at the same time its population shows increasing rates of xenophobia, islamophobia and antisemitism since the 90´s.4 Secondly processes of individualization concerning life-style, culture, politics and religion lead to a situation, in which people do use their right to freedom: They are no longer ready to be member of a religious institution just because for traditional duty or social necessity. So in the last decades lots of people in Western Europe have been leaving the traditional Christian churches and are looking for alternatives or became agnostic or indifferent. In Eastern Europe the situation is different because of 50years atheistic policy and many national-orientated Christian Churches, but the socioreligious situation in this region is also changing rapidly towards plurality.

Thirdly religious plurality is increasing because of the process of migration.

Europe is a continent of migration. In the first place– contrary to public awareness – intra-European migration is the biggest part of migration. In this context it must be stated that in large parts of Europe some Christian denominations, especially those of the orthodox and oriental church family, Islam and other religions are and will still be realized primarily as denominations and religions of migrants for some time.

There is a small awareness of Orthodoxy being part of European religious tradition and many of the orthodox and muslim people living in European Countries are no longer migrants, but already legal citizens in their new homecountries. Political focus on migration, however, visualizes the dimension of religion in this context and uncovers religious plurality in a new way. This process is deeply connected with political questions: How can European societies deal with religious plurality in the public sphere? What does it mean for religious rights? Which impact does it have on the society? Which consequences does this have for the educational systems? These questions are mainly triggered by the increasing (medial) presence of Islam, but they concern also the plural Christian denominations, as the majority of migrants to freedom of thought, conscience and religion. This right includes freedom to change religion or belief and freedom, either alone or in community with others and in public or in private, to manifest religion or belief, in worship, teaching, practice and observance. 2. The right to conscientious objection is recognised, in accordance with the national laws governing the exercise of this right.“; Art. 22: „The Union shall respect cultural, religious and linguistic diversity.” http:// eur-lex.europa.eu/JOHtml.do?uri=OJ:C:2010:083:SOM:EN:HTML (15.9.2010) Cf: The Treaty on European Union, Art. 3 (3): “It shall respect its rich cultural and linguistic diversity, and shall ensure that Europe’s cultural heritage is safeguarded and enhanced.” Art. 10: “In defining and implementing its policies and activities, the Union shall aim to combat discrimination based on sex, racial or ethnic origin, religion or belief, disability, age or sexual orientation.”; Art. 17: “1. The Union respects and does not prejudice the status under national law of churches and religious associations or communities in the Member States. 2. The Union equally respects the status under national law of philosophical and non-confessional organisations. 3. Recognising their identity and their specific contribution, the Union shall maintain an open, transparent and regular dialogue with these churches and organisations.”: http://eur-lex.europa.eu/JOHtml.do?u ri=OJ:C:2010:083:SOM:EN:HTML, 15.9.2010) Conf. Christian Friesl, Thomas Hofer, Renate Wieser: Die Österrecher/-innen und die Politik, in: Christian Friesl/Regina Polak/Ursula Hamachers-Zuba (ed.): Die ÖsterreicherInnen.

Wertwandel 1990 – 2008, Wien 2009, 207–293, 257–268.

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in Europe are Christians. (In Vienna, f.i., a quarter of the catholic believers have so-called migration-background.) Questions like this are the horizon also for the further development of RI. Isn’t RI one of the very few services of the churches that every week reaches millions of pupils in whole Europe? That’s why it’s extremely important to carefully watch the quality and the acceptance of this service in the context of school and church.

Europe is connected by common features in history and culture, which at the same time have become the basis for European diversity. Those common features and that diversity have been recognized in the Treaty on the EU. The values on which the EU is founded “common to the Member States in a society in which pluralism, non-discrimination, tolerance, justice, solidarity and equality between women and men prevail.”5 The humane quality of a society is shown in its dealing with diversity. The respective legal and political rules are a criterion of quality of European democracy. It’s obvious that plurality also entails conflicts. In society it’s not the primary aim to avoid conflicts, but to deal with conflicts appropriately.

Whoever reflects on Europe today, must also deal with the problem of fundamentalism, which, however, is neither a specific European nor even a specific problem with muslims.

Tomáš Halík of Prague University called attention to this trend: Fundamentalism occurs where the longing for security does not only demonise all “dissenters”, but also “heretics” and “liberals” in one’s own camp.6 If human beings, having lost certainty (certitudo), rely on security (securitas), that can lead to this dangerous development.

But security as a technical-materialistic category does not substitute certainty, nor can security create certainty as a personal and spiritual category. Aren’t all existential and decisive aspects of life, such as relations, meaning, faith, connected with certainty and not with security? Looking at the results of the European Value Systems Study 2008 it seems, that most of the Europeans have lost their trust in certainty and have started to base their lives upon security: for their security (jobs, money, welfare) more and more people are ready to relinquish equality, freedom and justice.

1.3 The Situation in Austria 1.3.1 Some facts Austria certainly has a most comprehensive offer according to the principle of respecting the denomination. Religious Instruction has special legal protection and is possible for the fourteen legally recognized churches or religious communities, which all have the same right to organise RI at public schools from primary school till the leaving exams. The right to RI for children is even the only structural right migrants in Austria do have, when they arrive.

Art. 2: http://eur-lex.europa.eu/JOHtml.do?uri=OJ:C:2010:083:SOM:EN:HTML (15.9.2010) 6 Tomáš Halík: Europas Leib und Seele, in: Die Furche Nr. 43/23rd Oct. 2003, p. 7 (Extract from the talk „Europa und Abrahams Erbe“, transl. from English by O. Friedrich).

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Some numbers from Vienna and Austria –– 159 012 pupils attend the RI of the Roman-Catholic Church in Vienna; 86,2 % of those pupils are roman-catholic; but also children from other denominations or without denomination attend RI. –– 8369 pupils attend the RI of the Protestant Churches in Vienna (Austria: 41988) –– The Islamic Denomination has 50 642 pupils –– For the Israelitic religious society we have not yet recent numbers –– Orthodox Churches in Vienna have 3685 pupils –– Orientalic-Orthodox Churches in Vienna: 300 pupils –– Syric-Orthodox Church in Vienna: 300 pupils –– Koptic-Orthodox Church in Vienna: 300–400 pupils –– Austrian Buddhistic religious society: 83 pupils.

–– Approximately 40 % of the elementary school children without religious affiliation are registered for a confessional Religious Instruction.

From the 9th school year on, there is a rising rate of de-registration from the Religious Instruction, depending on the federal state, type of school and territorial location of the school. On the the one hand this is the result oft the socioreligious change taking place within (not only) the young people in Austria. On the other hand the confessional differentiation and de-registration conditioned by age or milieu lead to such a situation that Religious Instruction began to take place sporadically, mostly in the specific schools and locations, and it turns into a marginal issue or simply ceased to exist. The new project of denomination-cooperative Religious Instruction founded by the churches7 should probably change the situation towards a Religious Education for all.

In approximately 80 schools (from the 9th school year on), those pupils, who do not take part in any Religious Instruction, are required to take part in a substitute course (Ethics). The issue of establishing an obligatory substitute course in the whole Austria has been contested on a political level.

All curricula have to be didactically inter-correlated (Korrelationsdidaktik), and they are developed, with exception of the elementary school, during the last decade.

The curricula of the elementary school (Volksschule), originating in the year 1991, requires from the religion teachers to consider in their lessons not only “different forms of learning appropriate for elementary school level” but also the “actual needs and interests of children, which are to be fulfilled in accordance to their age and development.” Would not this be advisable to apply for all types of schools?

1.3.2 Socioreligious change among Austrian young people Within the last decades a grieve socioreligious change has also taken place in Austria, a country of (too) long catholic hegemony in the “religious field”. Traditional Catholic lifestyle has vanished, a massive erosion has taken place. For cultural reasons still 80 % of young people in Austria call themselves catholic (more than Heribert Bastel et al. (eds.): Das Gemeinsame entdecken – das Unterscheidende anerkennen.

Projekt eines konfessionell-kooperativen Religionsunterrichts; Einblicke, Hintergründe, Ansätze, Forschungsergebnisse, Wien 2006.

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the official statistics say!); and two thirds appreciate the services of the Church (baptism, marriage, funeral). But it is a minority, that practises traditional catholic resp. churchly life. 18 % are attending mass monthly or weekly, 30 % are praying often or sometimes; 31 % think, that Churches are competent in answering questions of life and sense. Only one third considers itself to be religious – which in Austria means belonging to Church and believing its teachings. At the same time more young people than in 1990 believe in God: 69 % say so. But this faith in God is ambivalent and conflicting. Two thirds say, that if God exists, one cannot recognise him in daily life.

For the majority faith in God is something abstract– not only for young people. But if there is a God, he loves all human beings – this also a conviction of the majority.

Religious Institutions, especially Churches, on the other hand are considered to be responsible for conflicts and violence. Nevertheless 67 % want more information about ethics and religion at school, 62 % are interested in more discussion in society on questions of good and bad. And young people are looking for alternatives of life.8 Austria has become a typical European Country: in spite of the socioreligious differences in European countries everywhere young people are living in a critical or even ignorant distance towards traditional religion. “Lived religion” is a minority phenomenon among Christians. (Muslim Youngsters – still oder again – practise their religion more intensively, as it is a part aof family and culture.) On the other hand young people do no longer fight against religious convictions, they just ignore them. At the same time relevant groups of young people get more and more interested in questions of life-sense facing the contemporary economical and ecological crises Europe is faced with. They look for and do have religious experiences, which they express in a way and language which maybe no longer is traditionally religious.9

2. The Challenge of Religious Plurality 2.1 A detailed view on religious plurality For our topic it is decisive to deal still more specifically with the question of religious plurality. Too often, however, one’s own environment is experienced as mono-denominational or mono-religious, because the others are faded out and are not noticed. That has grave consequences for all. So let us describe the situation more precisely.

First, religious plurality does not only mean the presence of various denominations and religions, but also the phenomenon that humans do not think themselves part of any religious tradition or are “unmusical” in religious respects. Also the Conf. The results of the Austrian Youth-Values Study in 2006: Regina Polak: Lebenshorizonte: Religion und Ethik, in: Christian Friesl/Ingrid Kromer/Regina Polak (Hg.): Lieben. Leisten.

Hoffen. Die Wertewelt junger Menschen in Österreich, Wien 2008, 126–214.

9 An overview of the European situation you can find in: Hans-Georg Ziebertz/William K. Kay (eds.): Youth in Europe I. An international empirical Study about Life-Perspectives, Münster 2005; Richard R. Osmer/Kenda Creasy Dean (eds.): Youth, Religion and Globalization. New Research in Practical Theology, Münster 2006; Sylvia Collins-Mayo/Pink Dandelion (eds.): Religion and Youth, Farnham (GB) – Burlington (USA) 2010.

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“Non-Religious” – those, who call themselves agnostic or atheistic – are part of the plurality.

Secondly, the expression “religious plurality” does not only serve to register the diversity of religious traditions on Europe’s soil, but it also characterizes an aspect within the particular religious tradition. “Religious plurality also means that among the members of a church various religious convictions and religious life-styles can be observed. (...) More and more, religion is considered and lived as a subjective feature without any connection to a community and its tradition. Religious decisions and convictions are suspected of being neither communicable nor open to discourse.”10 That’s what the German bishops state in their declaration on “Religious Instruction confronted with new challenges”. “Even in denominationally homogeneous learner groups you find very different attitudes towards Christian faith and church.”11 Heterogeneity has become mainstream, religion a “subject of discourse”, “conviction” and “question and doubt” do not exclude one another.12 Yet, the (religiously) pluralist society is not the problem of religious education, but its context. Hans-Georg Ziebertz sees diversity as the starting-point of pedagogical attempts (in religious respects), paying attention to two aspects: a. The questions of unity and truth must not be discarded, ideas of cultural and religious superiority (exclusion or monopolising) as well as relativism must not be maintained. On the contrary “communication must be developed theologically and pedagogically as a way of creating unity and finding truth.”13 b. Diversity perhaps threatens (Christian) hegemony, but it does not threaten forming a (Christian) identity. Does not only getting aware of difference make identity possible?

School tends to privatise difference and especially religious difference, to suppress or fade it out. Yet, for the sake of finding identity and mutual understanding it would be obliged to entertain religious difference. Fearing that young people could be discriminated against, some teachers avoid making religious difference a subject of discussion, others see integrating of (religious) differences in the school area as a threat to peace at school. In both cases an atmosphere of assimilation in the sense of a secularism, conceived religiously neutral, but really depreciating religious traditions, is strengthened.

The pontifical document “Ecclesia in Europa”, the outcome of the European Bishops’ Synod of 1999, appropriately describes the spiritual climate in pluralist Europe: “In a lot of public domains it is easier to call yourself an agnostic than a

„Der Religionsunterricht vor neuen Herausforderungen“. Wort der deutschen Bischöfe zu Aufgaben und Zielen des katholischen Religionsunterrichts, Bonn 2005, 14.

11 Ibid., 15.

12 Hans-Georg Ziebertz, Gesellschaftliche Herausforderungen der Religionsdidaktik, in: Georg Hilger/Stephan Leimgruber/Hans-Georg Ziebertz, Religionsdidaktik, München 2001, 86.

13 Hans-Georg Ziebertz, Religiöse Identitätsfindung durch interreligiöse Lernprozesse, in: Religionspädagogische Beiträge 36/1995, 91.

10

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believer; you get the impression that unbelief goes without saying, while belief needs societal legitimisation which is neither self-evident nor taken for granted.”14

2.2 Consequences for dealing with religious plurality Religious plurality does not mean an idyll, it can always cause conflicts. But creative and destructive conflicts have to be distinguished. Conflicts can lead to human development and religious growth and deepening, if difference is seen as a possibility to learn from each other and to reflect on oneself. Only if religions have become socially irrelevant and unimportant, conflicts tend to trigger destructive and even dangerous social conflicts.

Religious diversity increases – and therefore also increases –– society’s need to communicate on religion and religions, –– the danger of fundamentalism, –– the need of spaces of finding certainty, –– the diversity of values competing with one another, and thus –– the demand of orientation and – in front of the necessity to choose – –– the search for aids for decisions.

2.3 The Callenge of argumentation for RI It must be mentioned that RI in the schools of Europe is also contested: As a relic from former times it shouldn’t have a place at public schools in a state neutral against religions and philosophies of life, that’s what some representatives of a radical secularism think. For others RI is an important contribution to forming one’s identity, to orientation and understanding in a time of an increase of plurality of life-styles, and an indispensable part of education. In this context one has to notice that famous liberal religious sociologists and historians like José Casanova15 or Timothy Garton Ash16 do not longer vote for a radical secularism in Europe, expulsing religion from public sphere, but engage for a debate on a new relationship between religion, society and policy, stressing on the positive dimension of religious freedom.

In any case it is necessary to argue the need for RI according to the specific situation – not for pragmatic reasons (like the surviving of the church in Europe or getting money from the state), but for human reasons – politically and theologically.

The argumentation for RI does not only lead to consequences for its being noticed in public, but also for its conception, its tasks, objectives and contents.

Religious education that is primarily legitimised as a service to society, school and the individual, will also be conceived in that way. This does not have to mean, that central importance of the great religious traditions and their contents have to be faded out. It will rather get them involved in a new form. That would correspond to the concept of what is called diaconic RI. John Paul II, Postsynodal Apostolic Letter “Ecclesia in Europa”, Rome 2003, 7.

Conf. José Casanova: Europas Angst vor der Religion, Berlin 2009.

16 Timothy Garton Ash: Jahrhundertwende. Weltpolitische Betrachtungen 2000–2010, München 2010.

14 15

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The Vienna Diocesan Synod (1969–1971) has stated very appropriately in a guiding principle: “RI must be given in such a way that society is ready to make undiminished allowance for it.”17 By that not assimilation to the zeitgeist combined with a loss or better denial of the indispensable prophetic dimension was demanded, but it was to be clarified that RI, seen as prophecy, was a place of communication and not of indoctrination. It came to the Churches´ mind, that RI had to respect the special general conditions of school. These days one of the most important arguments for RI can be found in the human rights, Art. 26 (2): “Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.“18 Understanding, tolerance and friendship among all religious groups makes religious education a neccesary agenda not only for Churches but also for society and politics.

Anyway, RI must be argued theologically and pedagogically in such a way that pupils experience it as helpful without its losing pedagogical substance in respect to religion.

Considering the objectives and the self-image one can distinguish between –– “learning religion” as an introduction into a particular tradition of faith, –– “learning about religion” as a kind of knowledge about religion and its importance for its followers, and –– “learning from religion”, where the impact of religion on forming one’s identity, orientation and communication become accessible.

The valid curricula for the Roman Catholic RI in Austria e.g. try to take all three aspects into account.

Excursus: RI as Catechesis?

Seen as an ideal, RI as “catechesis” presupposes that it is addressed to baptized young people being willing to believe, being able and willing to comprehend the passing on of Christian-religious contents as part of their education at school, and accepting the church as the normative authority on Christian matters. Above all it presupposes personal experiences with lived faith – daily embedded religion - in a Christian community, as catechesis is the deepening intellectual reflection on such experience. Otherwise it would be just a kind of indoctrination into a weltanschauung. Does that characterization fit today’s pupils and the societal task of school?

The catechetic model presupposes a Christian milieu, which is disclosed and commented in RI. Does that milieu exist as a rule?

The limits that are set to such a catechetic model arise from the conditions under which RI must be given. There are currents in church that favour that model. Are they sufficiently informed about the real possibilities and conditions of RI? The German bishops do not speak of catechesis, but of a catechetic dimension of RI. The aim of RI is, as they stress, “to enable pupils to think and act responsi Leben und Wirken der Kirche in Wien. Handbuch der Synode 1969–1971, Wien 1972. http://www.ohchr.org/EN/UDHR/Pages/Language.aspx?LangID=eng (15.9.2010)

17 18

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bly in respect to religion and faith and to make faith possible”, and they draw the conclusion: “In future RI at school will have to tackle three tasks with even greater emphasis, namely –– passing on structured and life-determining basic knowledge about the church’s faith, –– making familiar with forms of faith put to life, –– promoting competence of religious dialogue and judgment.”19

2.4 Religion as a subject at school In spite of all the regional differences in Europe, you can state that RI is being argued more and more from pedagogical and educational theory and seen from its contribution to general education. Closer positioning of RI within school and the responsibility of school for religious education pervades the discussion in numerous countries.

One example from Italy: “If RI wants to remain an regular subject, it must be adapted to the conditions of school and must accept to be measured by what it contributes to the personal development of faith and life of pupils and the Christian culture as a whole,” Josef Stampfl stresses, the supervisor of RI at the German education authority of the Diocese of Brixen. “RI cannot be seen as a rock on which the faith of an adolescent is based, but a stone – and certainly a very important one – in the whole mosaic of religious education in the family, by the surroundings and in the individual answer to the personal question of life and meaning.”20

2.5 Promoting “religious competence” as a task of RI Peter Schreiner, president of the Inter-European Commission for Church and School (ICCS), highlights four partial constituents of religious competence in a slightly different way: –– “raising sensibility (for religion and/or the religious dimension of life) –– orientation (in a diversity of religious offers, but also of ethical maxims of acting that are founded on religious arguments and therefore accompany forming one’s identity) –– transmitting (both religious knowledge and religious experiences) –– knowledge and comprehension (in the sense of knowledge about religion).”21 According to Urs Baumann RI should be for young people a place –– “in which they can learn to detect and articulate their own religiosity”, –– which gives religious information and “provides them by means of religious tradition(s) with a religious language by which they can make themselves understood in changing communities”,

„Der Religionsunterricht vor neuen Herausforderungen“, 18. (cf. FN 7) http://www.kath-kirche-kaernten.at/upload/8294, 10/7/2005.

21 Peter Schreiner, Religiöse Bildung in Europa. Ein Überblick, www.comenius.de, 2000.

19 20

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–– which helps them in developing their proper identity, so that the pedagogical aim of RI is not “orthodoxy” but personal faith.22 The last point seems to correspond to the statement of the pontifical document already quoted: “The preaching of the gospel of hope therefore makes it necessary to promote the transition from a faith supported by societal habit, but yet commendable, to a more personal and more mature, reflected and convinced faith.”23

2.6 Religious education from a theological viewpoint Contemporary socioreligious change also demands proper ways of theological argumentation for RI. The diaconical and political contribution of RI as well as the support of young people to help them develop an orientated, mature and reflected identity and a personal faith all have theological dimensions as the Christian truth always is concrete and attaches human life in society. But let us also remember the inner spiritual dimension.

Karl Rahner’s meditation on the word “God” can make us think at this point: “The word “God” is said to have disappeared, without a trace and without a rest, without a resulting gap being visible, without being substituted by some other word that appeals to us in the same way.” Then we could “only say that man would cease being man. He would have crossbred himself back to an inventive animal.”24 To the question: “What would education miss if the question of God did not appear in it any more?” Wilfried Härle formulates four cautious answers: –– “Communication about the meaning of life and the world might be missing.”

–– “Awareness of what we deeply cherish might be missing.”

–– “Ethical orientation which gives life the right scale might be missing.”

–– “Insight into what is beyond our power might be missing.”

As an element of education religion is necessary for Härle, so that “human beings become able to speak a religious language”, “become able to judge and to criticize in religious respects”, and it is only effective if “besides and together with speaking about religion religious speaking finds space as well.”25 School’s task certainly is to awaken understanding of the particularity of religious language. How demanding that is, can be seen e.g. by the fact that the sentence “You shall not kill!” does by no means mean “the same in ethical and religious language”.

This is rarely heeded in the discussion on the world ethos, in ethical education and as a rule in RI. You could explain the difference, that in one case it obviously is God’s commandment. But this “explanation” only transfers the problem to the level of justification of authority and still ignores the difference between ethical and religious Urs Baumann, „Postchristliche“ Religiosität als Herausforderung an den Religionsunterricht, in: Schöneberger Hefte 27 (1997), H. 3, 5f. (quoted from N. Mette, loc. cit., 152).

23 John Paul II, loc. cit., 50.

24 Karl Rahner, Meditation über das Wort „Gott“, in: Hans-Joachim Schultz (Hgf ): Wer ist das eigentlich – Gott?, München 1969, 17f.

25 Wilfried Härle, Religion als Horizont und Element der Bildung, in: Ch. Th. Scheilke/F. Schweitzer (ed.), Religion, Ethik, Schule. Bildungspolitische Perspektiven in der pluralen Gesellschaft, Münster/New. York 1999, 250–254.

22

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language. One should agree with Dieter Benner: “In religious language (the sentence) includes an anamnetic solidarity (a solidarity of remembering) with the meaningless victims in history that cannot be healed by any progress.”26

3. Identity and Plurality 3.1 The problem of identity in Europe For the development of identity “collective remembrance” is a decisive factor.

“Collective remembrance” of national consciousness and nationalism only knows the history of its own successes and sufferings. Didn’t national pride and national consciousness in the past work mainly by excluding, dividing and devaluating?

But in the new and “also in the old EU-states history is still exclusively conceived in and for one’s own nation, and the aim nearly always is apology.”27 For 40 young Europeans who looked into the “long shadow of World War II” that result was disappointing. Invited by the Hamburg Körber Stiftung they evaluated history books. “ What’s mentioned, are one’s own victories, heroes, victims – and mostly not those of the others,” they found out.28 Interior breaches as well as infringements and crimes of national history are hidden. If they were openly named, instead of superior, arrogant national pride there would appear that humility which allows compassion and knowledge about the suffering of the others. The consciousness of a supra-national identity and solidarity needs a “trans-national” history. Not self-righteous pride, but critical inspection would be the leitmotif by which the search for history and identity could make a European consciousness possible.29

3.2 A contribution of theology Anamnetic reason, the reason of remembrance, which the theologian Johannes Baptist Metz demands as the only one capable of truth in front of globalisation, remembers the suffering of the others.30 Isn’t fixation on remembering one’s own suffering one main root of numerous conflicts?

“The need to let suffering speak is a condition of all truth.” (Theodor W. Adorno).

Speaking of the God of Abraham, Isaac and Jacob, who is the God of Jesus as well, is for Metz an expression of a ”vulnerable, empathic monotheism, it is in its core speaking of God susceptible to suffering”.31 This “monotheism susceptible to suffering” is deeply connected to the “responsibility for the world susceptible to suffering”.

Dieter Benner, Statement, in: Ch. Gestrich (ed.), Ethik ohne Religion?. Berlin 1996, 134 (quoted from N. Mette, Praktisch-theologische Erkundungen, Münster 1998, 150).

27 Ute Frevert, Was ist das bloß – ein Europäer? In: DIE ZEIT, nr. 26 of 23/7/2005, 12.

28 Frevert, ibid.

29 Frevert, ibid. (FN 23) 30 Johann Baptist Metz: Vorschlag für ein Weltprogramm des Christentums im Zeitalter der Globalisierung, in: Günter Virt (ed.): Der Globalisierungsprozess, Freiburg(Schweiz)/Freiburg i.

Br./Wien 2002, 130–145.

31 Ibid., 133.

26

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Christianity began “as a community of remembrance and tales in the imitation of Jesus, whose first look was directed at the suffering of others”.32 From passion for God springs compassion. So far Metz. But compassion would not only be a worldwide programme of Christianity vis-à-vis globalisation, but also a task of RI, which numerous compassion projects in the German speech area have already taken up.

3.3 Identity management In a pluralistic society there are two tasks of everyone especially the youth: ‘identity management‘ and also ‚diversity management‘. An European project there is living in a ‚fellowship of fate‘ and also in a ‚fellowships of faith‘, living religious difference in the way of dialogue.

In a pluralist society identity becomes a metaphor for the process by which human beings search for certainty of oneself, consistency and coherence. For a narrative conception identity arises from stories that human beings tell by themselves or about themselves. “The “I” is permanently occupied to tell the story of his/her own life with “me” as the protagonist.”33Religious education and therefore RI have always wanted to promote the forming of identity. But in a pluralist situation identity can neither be transmitted nor be acquired as a possession; and a borrowed identity does not carry.

RI can help –– “to develop the competence to allow the questionability of one’s own and the world; (…)

–– to detect among the many “selves” a “religious self ”; –– to insert “one’s own life in the context of history”: –– “to interpret the questionability coherently”.

The structure of time of the biblical tradition, which is promised for the future from the past (“I am the Lord, your God, who has guided you out of Egypt, out of the house of slavery.” Ex. 20,2), that structure of time can be made productive as an analogy to the anthropological relation to the world in past, present and future.34

4. A Challenge for RI: To Be a Place for Affirmation and Communication Let us in the end sum up perspectives on RI. Here a reference to Roebben’s overview again can be helpful: Learning in the presence of religious others has three dimensions:35

Ibid., 134.

(Taken from W. Krauss.) Hans-Georg Ziebertz, Wozu religiöses Lernen? Religionsunterricht als Hilfe zur Identitätsbildung, in: Georg Hilger/Stephan Leimgruber/Hans-Georg Ziebertz, Religionsdidaktik, München 2001, 132.

34 Ibid.

35 Bert Roebben: Seeking Sense in the City. European perspectives on religious education, Münster 2009, 148.

32 33

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3.3. RU: lernen in der Gegenwart der religiösen Anderen Martin Jäggle and Regina Polak: Religious Instruction in Austria: Challenges and Perspectives Learning about religion

Learning from religion

Learning in/through religion

Multi-religious learning

Inter-religious learning

Intra-religious learning

Knowing the other

Respecting the other

Re-define and re-dignify myself

Information through documentation

Interpretation through communication

Encounter through confrontation

Heuristic competence [Sachkompetenz]

Social competence [Sozialkompetenz]

Existential competence [Selbstkompetenz]

Roebben 2009, 148.

The table above presents certain elements of learning as separated from each other (which is, indeed, be helpful for analytical purpose), but these elements perhaps can not be easily distinguished during the real religious instruction. In fact, the inter-religious and intra-religious learning (i.e. learning from and learning in/through religion) could manifest themselves as the two sides of the same coin.

Religious instruction can be understood as a place of (religious) information: How do the other see, understand, tell, celebrate, and pray? How do I it? This information helps school to fulfil a very important social task, a task that cannot be fulfilled by other social institutions. In this way religious instruction makes an important contribution to a society, in which people “can be different without fear”. What might appear as simply “information about other religions” or “religious studies” is, in fact, an event of a more complex nature. Learning about religion of others makes the presence of “the other” necessary. You do not just get information about an abstract ideology, but in fact you need the other to learn to understand him better – and by this you learn to understand yourself better. So learning about religion also raises religious questions for the individual.

Therefore RI can be understood as a place of affirmation and communication of (religious) identity: Who I am? Where did I come from? Where am I going?

What is the sense of life? What can I hope for? This concept works, on the one side, against a tendency toward fundamentalism and, on the other side, against a tendency toward diffusion of identity. It draws neither upon individual self-orientation, nor upon self-admiration, but rather upon self-reflection and ability to relativise the self.

The discussions involving others, other traditions, and other individuals can be supportive of (further) development of one’s religiosity and can stimulate intra-religious learning.

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Abstract Modern Europe is marked by its religious plurality. This fact that has recently become true also affects the plan for religious education. Because of religious diversity there are always more opportunities for conflict in society. Consequently it is important that students learn about different religions and learn to respect others.

While learning about people different than themselves, they become more secure in their own identity and also search for the answers to lifeâ&#x20AC;&#x2122;s greatest questions. Because of this religious education is not just a relic from the past, but they also have a very important role in a modern public school. However, the school subject must be designed in such a way that our society can accept it without reluctance or hesitation.

The article shows the role of religious education in education and upbringing. It also shows what our challenges for the future are. Religious classes are a place for dialogues, communication and conforming your identity.

Keywords plural society, religious freedom, religious diversity, dialogue, identity

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Fabrizio Favaro: Challenges of Catholic Religious Education in Italian Schools

Fabrizio Favaro

Challenges of Catholic Religious Education in Italian Schools

1. Catholic Religious Education in Italian Schools 1.1 From the Unification of Italy to the Concordat of 1929 Religious education in Italian schools1 had its beginnings in the so called Casati law during the reign of the House of Savoy, prior to the Unification of Italy.

Catholic religious education was obligatory in primary school, while in secondary school, where it was subject to a final exam, a student could be exempted on parents’ request.

With the unification of Italy, the law was established throughout the land with changes. In the wake of strong anti-clerical feelings and a strained Church – state relationship due to the Roman Question, there was some attempt at removing religious education in state schools. The Coppino Law of 1877 ratified religious education as optional being otherwise substituted by a subject called civil education.

Opinion changed again during the Fascist era in a reform signed by government Minister Gentile, reintroducing obligatory religious education in primary schools citing its intrinsic cultural and civil value.

This opinion was consolidated with the Lateran Pact signed between the Church and the Italian State on February 11th, 1929 in which the Catholic Religion was sanctioned as the state religion as follows: “Italy considers the education of Christian doctrine, according to the Catholic tradition, of fundamental and crowning importance in public instruction. […] The education will be given by teachers and professors, priests and religious approved by the ecclesiastical authority”2; teachers must be approved by the diocese as are official textbooks.

Religious instruction was available in state schools by the authority of the state and its agreement with the Church and not only for its cultural value. At the same time it is a job that was basically left to the Church, a way to put the Church in a corner and keep it quiet.

1.2 The Republic, the Second Vatican Council and the Concordat of 1984. The ‘Italian formula’ The Constitution of the Republic formally recognised the Lateran Pact in art. 7, giving it a permanent place in the country’s schools.

After twenty years of relative peace, the ‘70s forced the question back on the stage thanks to the needs voiced by the Second Vatican Council and the profound A. Bollin, ed., L’insegnamento della religione oggi. Compendio sull’IRC per docenti, operatori pastorali e famiglie, Leumann Torino 1999.

2 Legge n. 810 del 27 maggio 1929, art. 36.

1

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cultural and social changes in Italian society. Discussion was based around the role of religious education in a society that now considered itself pluralist and of the necessity to distinguish between scholastic religious education and catechism within the Christian community An important move forward came with the “new Concordat” between the Vatican and the Italian State, signed on February 18th, 1984. The document clearly affirms that “In the knowledge that the principles of Catholicism are part of the historical inheritance of the Italian people the state will continue to insure, within the aims and intentions of the school, education of the Catholic Religion in every type and order of public school, not including universities. During enrolment3, in respect of an individual’s freedom of conscience and parents’ responsibility in the education of their children, the state guarantees that religious education be optional.”

The document delineates what many have come to call the “Italian formula” regarding religious education in schools. It guarantees the subject in all educational institutions excluding universities, underlining its educational, historical and cultural value. The State does not delegate to the Church; both assume the responsibility bilaterally. The school offers religious education based on the Catholic Church’s teachings; the Church accepts the intentions and goals set out by the school. It is offered as an option without imposing on the individual’s or the family’s conscience.

The new status ratified by the Concordat of 1984 is subject to further detailing by the State and successive Italian Episcopal Conferences. The following points have been accepted: –– Catholic religious education is part of the curriculum for those who choose it.

–– Religious or lay religion teachers must be in possession of credentials issued by the diocesan bishop, but are to all effects full members of the school staff.

–– Those who choose to partake in religious education must not suffer discrimination of any kind in the formation of the classes or within the lesson timetables.

–– Normally the school should offer those students not partaking in religious education an alternative.

2. Religious Education in Italy Today 2.1 Characteristics and goals of Catholic religious education Today, religious education in public schools in Italy is considered a discipline in itself. It is offered to believers and non-believers, and qualifies itself as a cultural subject with no emphasis on catechism. Those who choose religious education do so with the intent of learning a discipline capable of helping them grow as individuals; they are not necessarily declaring themselves Catholic.

Religious instruction offers a structured specific outline and the acquisition of knowledge respecting the student’s right to form his or her own views. The specific outlines are based on religion, the Christian religion in particular, and probes questions every individual eventually asks himself. The specifics are agreed between the Ministry of Education and the Italian Episcopal Conference according to age grade Legge n. 121 del 25 marzo 1985, art. 9 § 2.

3

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levels. The programmes aim to provide specific knowledge and skills. For example, in the first two years of secondary school, the programme centres on Christian salvation through familiarity with the figure of Christ and the Church. In the course of the second two years, the programme is elaborated on in the light of history and modern and contemporary thinking; the final secondary school year is dedicated to twentieth century anthropological and social questions.

The programme’s aims are to help the student mature a personal religious view which is coherent and respectful of others. It is an opportunity that the state guarantees to all schools whether public or private. Normally two hours are provided for a week in primary schools, and one hour in intermediate and secondary schools.

Today in Italy4 religious instruction is chosen by 91.2 percent of students. In the kindergartens 94.5 percent of families choose religious education, while 94.6 percent of primary school pupils attend, 92.8 percent in intermediate schools and 84.6 percent in secondary schools. These percentages have been stable since the beginning of the 1990s.

2.2 The contribution of religious education to scholastic institutions In its address at the beginning of the new school year 2008 – 09, the Italian Episcopal Conference stated that Italian religious education, “encouraged profound reflection on man’s existence, helping individual consciences in this way to rediscover, a fuller sense, a global intuition […] in the centrality of the person and his inalterable dignity enlightened by the life of Jesus of Nazareth.5 A serious discussion of God, the comprehension of the world at large, and the meaning of life involves taking on an idea of education in which the “student” is first of all a person − a person who brings questions with him about the significance of our existence and our deepest needs. Italian religious education thus must recognise and bring to fruition the fullness of the individual in each student’s life, something that is particularly under threat in today’s fragmentation of knowledge. The danger ahead lies in the tendency to educate so as to merely impart knowledge and ability, but not to “cultivate” the person, the individual in all his singularity and wholeness.6 Italian religious education is paying full attention to the Ministry of Education’s new curriculum directives for kindergarten and primary schools: “the student is at the centre of the education in all aspects: cognitive, emotional, in relationships, bodily, aesthetically, spiritually and religiously”.7

The number are for the years 2006–2007.

CEI, Messaggio della Presidenza in vista della scelta di avvalersi dell’insegnamento della religione cattolica nell’anno scolastico 2007–2008, in http://chiesacattolica.it/cci_new/documenti_cei/200801/114/Messaggio%20IRC%2oper%20internet.doc.

6 V. Annicchiarico, La missione della Chiesa italiana a partire dal IV Convegno ecclesiale di Verona: la questione educativa. Cfr. Ee.Dd., La sfida educativa. Rapporto-proposta sull’educazione, Roma–Bari 2009, 70–71.

7 Ministero della Pubblica Istruzione, Indicazioni per il curriculo per la scuola dell’Infanzia e per il primo ciclo d’istruzione, Roma 2007, 17.

4 5

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The secondary school John Paul I adopted the motto “colere homine” and has fully taken on its position within the larger framework of studies at Studium Generale Marcianum. In recognition of the fullness of the student as a well-rounded person, the educator must also be a whole and seeking person. In an effort to combat the fragmentation commonly found among educational institutions which appear to function autonomously, thereby disassociating the person from the student, the Studium Marcianum intends to offer its educational philosophy from the kindergarten years right up to post university specialisations.

This same aim is carried through in Italian religious instruction through the teaching of the specifics of the Catholic – Christian faith which is recognised as an integral part of Italy’s historical and cultural inheritance. It is a cultural approach to the Christian reality which becomes biblical, historical, artistic and therefore interdisciplinary in itself.

2.3 The role played by religious education teachers within the school Catholic religion teachers in Italy are mainly lay (85 percent) while religious personnel and priests make up 14.6 percent.

According to pre-established directives, a religious education teacher must have credentials recognised by the diocese and be nominated by the school institution together with the diocesan bishop. Religious education teachers are an integral part of the teaching staff with the same rights and obligations as other teachers. For example, they write term evaluations for all students who have chosen religion as an optional subject.

Teacher training directives request that the religious education teacher possesses an academic qualification from a faculty approved by the Vatican, or a degree that is valid in Italy and a diploma from an institute of religious sciences.

Within the school the Catholic education teacher is called to be a “witnessing presence” utilising the graces available to him or her to continually search out a wider common ground within the curriculum at large. It is his or her job to intuitively show where and how the Christian/Catholic religion is present and integrates into the general knowledge that the students absorb at school, and to offer this perspective as a possible model for life. This contribution can be made not only during lessons, but within interdisciplinary projects which the school may offer and through an intelligent and goal seeking presence within the various school bodies (class and teacher committees) and programming, normally at the beginning of each new school year.

At the same time the religion teacher provides a special presence at evaluation times for his or her sensitivity toward each individual, encompassing the whole person and discouraging judgements that may be limiting or partial.

The special presence that the religion teacher offers is also often sought out by other teachers, while in other circumstances it is almost feared.

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what the Holy Father Pope Benedict XVI called the “education challenge” which at times can be considered to have reached emergency levels.

The commitment to education is a response to the fragility and fragmentation found within modern life and the loss of traditions. This commitment must find common ground in the catechism but also in everyday lives. Human fragility becomes the “engine” by which the Church commits itself further in serving others and it is the “reason” for a pastoral programme that is capable of touching all lives in all sectors.

The Church in Italy is discovering the need to open its eyes, to see itself within a territory, and as a partner to all educative needs, resources and institutions, especially to the schools. It has realised this in consequence to a special and pressing interest in the new generations.

In this new cultural and pastoral context, the religious education teacher assumes a decisive role regarding implications for man. He or she must take the education challenge seriously. The Catholic education teacher is called to welcome students as individuals, to listen to their lives and help them look on their future with hope − the hope that the Christian vision affords us.

In his or her weekly classes, the religion teacher primarily meets the individual rather than the student: an individual who brings life questions, uncertainties and misunderstandings concerning the real beauty and utility of the Christian way of life.

In the many challenges that students throw out, the teacher very often needs only to provide a listening ear and a guiding hand showing them the past as well as the future. In this way we teachers help them to recognise they are heirs to a Christian Catholic tradition that we are convinced is still able to give hope to their lives.

Periodically in Italy a spark of laicism will light fires that are never completely extinguished, which incite contempt for the Catholic religion teacher. His or her presence is considered an intrusion by the Vatican into the lay state school system.

Laicism would like to consider religion as a private act, a matter of individual conscience that has no place in public debate, least of all in schools; it would like to reduce the Christian truth, dismissing its undoubtedly important and still vital presence in the building of western society.

The religion teacher’s role, especially through the relationship between teachers and students, could be to help cultivate common values, to take the way of solidarity, to rediscover the wholeness of the person and to make the school an experiment in conviviality, based on true inter-religious dialogue. In this way he or she helps students take back religion, its language, meanings and traditions and make it their own.8

V. Annicchiarico, “Pastorale giovanile e Insegnamento della Religione Cattolica nella Secondaria di 2° grado (superiori)”, Speech in the occasion of the 10th National Congress of Youth Pastoral, in http://www.chiesacattolica.it/pls/cci_new/BD_EDIT_DOC_TXT.edit_documento?p_id=13334

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Abstract In Italy Catholic religious education was introduced by law in 1977 (Casati) and consolidated by the concordat between the state and the Church in 1929. The state ensures the possibility of such classes at all educational levels (except university) â&#x20AC;&#x201C; they may or may not take place.

Today religious education in Italy is a regular school subject. Catechism is not the aim of the subject. It is meant to be for believers as well as non-believers to develop a personal attitude towards religion.

The religious education instructor, who must have permission of the Bishopâ&#x20AC;&#x2122;s ordinary office, is a fully authorized member of the teaching staff.

In the present culturally and educationally shattered environment, religious education may contribute to the recognition and development of the meaning of life as well as to nourishing everything pertaining to humanity and the individual. This is the major mission of the John Paul I Institution within Studium Generale Marcianum in Venice.

Key words Religious Education, teacher of RE, Concordat, Studium Marcianum, laicism

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Ron van der Poll: Religious Education in The Netherlands

Ron van der Poll

Religious Education in The Netherlands

RE in The Netherlands St-Gregorius College (SGC) is a secondary school with approximately 1200 students in two different school buildings in Utrecht, the fourth largest city in the Netherlands. We offer the most common levels of education in the Dutch educational system, from vocational training to pre-university programs. We also have a bi-lingual Dutch-English program in the first three grade levels, with some extensions into the higher grades.

In the Netherlands Religious Education (RE) is a compulsory subject, but – with a few exceptions here and there – only in schools with a religious affiliation. We have Christian schools with specific denominational identities: Catholic, Reformed, Evangelical, etc. They are allowed to implement their own particular guidelines for RE. We also have some Jewish and Islamic schools. In general RE is allotted two hours per week in the first year of study, and one hour in the remaining years.

However, schools can determine this themselves. The diocese does not dictate how Catholic schools should implement RE, but it does help shape the school’s identity.

With the new, more conservative Bishop of Utrecht it is expected that this policy might be sharpened a bit.

There is much variation among the schools when it comes to how RE figures into students’ final marks in their last year of study. On one side of the spectrum our subject has no influence at all on final marks. The subject is not offered to students in the final years and no marks in these last years are taken into account when it comes to the final exam transcripts. On the other side of the spectrum there is a recent development in the Netherlands in which schools have been given the opportunity to offer RE as a full final subject. Students are able to take RE as an optional subject and all the marks count fully on the final transcripts. In this scenario RE consequently is part of a more extensive program. As far as I know about ten schools in the Netherlands currently offer RE as an “Exam Optional Subject.” Nine of them are Reformed, and one is of a so-called “open” Christian affiliation. I know of no Catholic school in the Netherlands that has RE in the Exam Program at the moment.

Most schools, however, offer RE as a compulsory subject until the penultimate year. The marks in that specific year are combined with two or three other subjects into a final mark on the exam transcripts. In this way students not only know that the school is taking the subject very seriously, but they are also forced to work hard in order to get a good mark on their final exams. This is the situation at SGC.

RE Context and Content When it comes to the context and content of RE, we need to look at our general pedagogical task and the wider, specifically Christian-Catholic tradition and context.

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In my opinion, the pedagogical task of schools in general and RE in particular is to help adolescents to find their way in life and society, and help them to become mature and responsible persons. RE offers particular guidance when it comes to gaining spiritual and religious knowledge and insight. For Catholicism this seems to become more and more important. The parish as a community of faith is becoming smaller and older, and is sometimes even “lost” due to mergers and such. SGC is constantly looking for opportunities within its own walls to bring our students in contact with communities of faith, both nationally and internationally. For example, one of our international projects involves stimulating our own students to think about the importance of religion in society together with Rumanian and Czech students.

In our RE classes we are helping students to understand what religion and religions are all about. By respectfully discussing this we are already helping and encouraging students to form their own opinions about very important aspects of life. We use different didactic approaches to achieve these goals: lecturing, interactive discussions, use of audiovisual materials, meeting people, conducting research, etc.

When it comes to the specific Christian-Catholic contribution of RE we can find several aspects that fortunately not only overlap the general pedagogical goals but also add to them. Different aspects can be mentioned, but our focus here will be on those brought forward by the Dutch Catholic Union of Secondary Education1:

1. Development of the individual person Students are individual persons and deserve to be treated accordingly. They are encouraged to develop and implement the talents that God gave them. Students are free to have their own opinions and convictions but need to be wisely guided toward respectful discussions and debates. Students are also free to choose their own religion and/or philosophy of life, including atheism.

2. Solidarity with the community and the world Students are individuals but are also part of smaller and larger communities.

They need to co-operate in order to foster respect, freedom, and well-being for all.

Students are encouraged to care for their fellow human beings and to pay specific attention to “weaker” people who need help.

Interestingly enough the Dutch government will require all schools to implement social internships starting with the 2011–2012 school year. Each student will have to fulfil a certain number of hours of voluntary work (48, 60 or 72 hours, depending on the level of education2), which is considered beneficial to both others and the personal development of students. Many schools are already running pilot programs, as SGC is doing at the moment.

Brochure Bond Katholiek beroeps – en voortgezet onderwijs ‘Godsdienst/levensbeschouwing als examenvak’ – http://www.bondkbvo.nl/files/def%20brochure%20GL.pdf 2 http://www.maatschappelijkestage.nl 1

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3. Rituals and symbols Having celebrations together can be an important source of inspiration. We focus on important moments in the Liturgical Year and try to have practical and modern content and applications. Emotions, either happy or sad, can find their way into the celebrations, which have the potential of strengthening mutual bonds. Students are helped to understand the meaning and influence of symbols.

4. Spiritual traditions The modern social emphasis on effectiveness and instrumentality – what instruments do I have to use in order to reach my goals as quickly as possible? – is counter balanced with the emphasis on spirituality. Religious and spiritual traditions ask questions about what people are inspired by in life, the reasons for their behaviour, their higher goals, and, yes, even the origin and meaning of life itself.

These specific aspects can be traced in the RE curriculum at SGC. Below is a schematic overview of what is offered in the curriculum: First Year – Introduction to RE and questions of life in general, and the Bible in particular Second Year – Study of the Bible and practical applications of social themes (e.g., Exodus: suppression, freedom, etc.)

Third Year – Monotheistic Religions Fourth Year – Ethics and Philosophy (e.g., origin of life) Fifth Year – Final Assignments Within this curriculum we give special attention to themes such as wealth/ poverty, relationships/sexuality, multiculturalism, etc.

In the bi-lingual program3 students study RE in English for the first three years, and then switch to Dutch.

Activities Related to Catholic Identity In addition to the RE classes which all students must take, we have several activities throughout the year that relate to our Catholic identity.

Christmas and Easter celebrations Around Christmas and Easter we carry out celebrations in the Cathedral, with all of the students together (though in several smaller groups).

Class celebrations In the first two years students put on their own additional class celebrations (maximum of 30 students) in the chapel. This is prepared and presented by the students themselves according to a certain format.

For the approach to Content and Language Integrated Learning (CLIL) in the bi-lingual program in the Netherlands see the website of the European Platform: http://www.netwerktto. europeesplatform.nl/?taal=Engels

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Fasting Period – Lent Before the Easter celebration we focus on raising money for a specific group of people in need, supported by a specific organization. On Maundy Thursday we present all kinds of activities for that purpose.

Christmas hiking tour Around Christmas we take the fourth year students on a night-time hiking tour (17:00 – 7:00!). During the long hike the students visit various social institutions in order to experience what Christmas is like for several groups of people. Students are taken to a prison, to homeless shelters, the fire station, etc. In the middle of the night we give them an assignment of reflection, and we end the trip with an early morning celebration in church.

Exam Celebrations In their final year students participate in an exam celebration which focuses on the time of their final exams and the future before them.

Taizé Each year a group of fourth and fifth year students are taken to the monastic community of Taizé in France. We spend a full week there and participate in the program of the brothers. It is very inspiring and pre-eminently a time of reflection for all of the participants.

Commemorations When a student or teacher is seriously ill or possibly even dies, we hold special moments of reflection. A commemoration book can be signed in a specially decorated corner in the school building.

Identity Committee This committee consists of personnel of SGC, some students and parents of students, and a representative of an overarching Catholic organization of which SGC is part. In a friendly and constructive atmosphere we consider our Catholic identity and especially how we can mould it into something good, relevant and concrete. We meet several times during the year.

Besides the current activities our enthusiastic RE department is always working to develop new activities. We would like to see the students not only visiting churches, but also mosques and synagogues, go on a “Bible date,” be informed about several kinds of addictions and visit rehabilitation centres. We would like to organize studytours to Auschwitz in Poland, to Rome, and even to Israel.

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Challenges These are all clear examples of how SGC strives to be a school with not only a theoretical but also practical and visible Catholic identity. We have to realize, however, that the identity of both teachers and students has changed over the years.

Whereas the school was started over 135 years ago by the friars of Utrecht, today the majority of our teachers do not have a Catholic or Christian background. This is an extremely important shift! We have always had denominational schools, but in general everything is becoming less and less denominational. The lack of teachers in the Netherlands, let alone Christian teachers or even Catholic teachers, has a direct influence on the identity of a school both in theory and practise.

Catholic students are a small minority within our school, and many students describe themselves as atheists. We also have a great number of students with Muslim backgrounds (a little less than fifty percent in the first two years).

This dynamic situation makes teaching RE very interesting and challenging at the same time. In order to guide all of the different characters and mindsets toward the larger overarching pedagogical goal of common and mutual understanding and respect, there is no other way than to be the very (Christ-like) Role Model of what you would like to achieve. Students instantly feel whether or not you take genuine interest in them and whether or not you truly respect them as a person, no matter what way of thinking or behaviour they may display. In my opinion, the concept of “Practise what you preach” is very important when teaching RE. It is also my personal experience over the years – and I would guess it is similar in most countries and schools – that the more students like you as a teacher and person, the more they appreciate and enjoy the subject of RE. Not only the composition of teachers and students is challenging, but the society and decade we are living in are as well. We are living in a post-modern world, a decade in which people do not want to be dictated what to do or what not to do. Dutch people have a strong, almost inherent desire to be independent and autonomous.

Remarkably enough common values of freedom, respect and tolerance are shared by both Dutch culture and Catholic thinking.4 Freedom of speech, respect and tolerance are issues that are discussed over and over in the Netherlands. The murders of politician Pim Fortuyn and free thinker Theo van Gogh have stirred our society, and people like politician Geert Wilders are forcing us to regularly think of the influence of religion on our society in general and the influence of Islam on Western society in particular. Our Catholic emphasis on “the strength of dialogue” is addressed here. But our convictions of Christian tradition and theology are also addressed. It is generally known that on the one hand churches have been facing their own exodus for a while now, whereas, on the other hand, people in general are becoming more interested in the “spirituality” of all.

The approach to “Value-orientated Education” by Thom Geurts is very interesting in this context. See Thom Geurts “Het team als pedagogische waardegemeenschap” (the team as pedagogical community of values) in Narthex (Magazine for Religion and Education) 8 (2008) nr. 5, p. 42–47

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In the midst of all these circumstances it is very interesting to be a teacher of RE. As someone has said: “Many subjects teach about specific aspects of life, RE teaches about almost every aspect of life.” This makes being a RE teacher also quite intensive, involving much interaction, much dynamics, much to give and much to receive.

Being a RE teacher is interesting, challenging, fun, and energizing. It’s a great job!

Abstract The pedagogical task of schools in general and Religious Education (RE) in particular is to help adolescents to find their way in life and society and help them to become mature and responsible persons. RE offers particular help when it comes to gaining spiritual and religious knowledge and insight.

The dynamic composition of teachers and students in our schools is challenging, but the society and decade we are living in are as well. In order to guide all of the different characters and mindsets toward the larger overarching pedagogical goal of common and mutual understanding and respect, there is no other way than to be the very Role Model of what you would like to achieve. “Practise what you preach!”

Keywords Religious Education, educational goals, Catholic school identity, teacher model

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Jacek Tendej: Teaching Religion in Polish Schools

Jacek Tendej

Teaching Religion in Polish Schools

After the socio-political changes of 1989, religion classes returned to schools in Poland in 1990. Thus, since 1990 religion has been one of the school subjects, and it has been taught by priests, religious sisters and lay catechists. The Polish law currently assures the opportunity to teach two hours of religion a week in schools. In reality, it is predominantly the Catholic religion that is supported. In my region of Poland 100 % or nearly 100 % of students currently learn religion.

This change in teaching religion—from parish halls to schools—has had positive and negative aspects. I can list some of them. On the positive side, more students take religion classes, teachers are paid by the state, and the Polish educational law guarantees two hours of religion a week. On the negative side, however, our youth have less contact with the parish community; religion has become a more scholarly subject (like mathematics or history) with less teaching of catechism and less proclaiming of faith. Some schools have a problem with discipline during the lessons on religion.

As a school subject, we teach religion according to the programs and curriculums prepared by the government and the Church. These programs were prepared at the beginning of the 1990s and, in my opinion, are too theoretical and do not connect well with the life and mentality of contemporary children and youngsters. These official programs need to be adapted to make them more interesting and convincing for the students; fortunately, many religion teachers do adapt the programs.

Beyond the official programs, every year we have more books and educational materials that help teachers prepare better lessons. An example is the “Religion Teacher’s Vademecum”1. This book presents stimulating methods, including scenarios for religion lessons, ways to prepare the religion lessons, and ways to create effective activities during the lesson.

In the following paragraphs I would like to present my personal experience teaching religion in our school in the Educational Center in Piekary. It is a Catholic school run by the Vincentian Fathers (under the Fr. Siemaszko Foundation) near Krakow. Our approach to teaching religion is a little different from the classes in state schools. Every form (grade level) has one hour of religion a week; in addition, first and second form classes have a common meeting one hour per week, an hour which we call the pastoral hour. During the pastoral hour we have a celebration of the Holy Mass for the whole school community, meetings with interesting invited persons, different performances, etc. The third form has general preparation for the sacrament of matrimony with a priest and a layman specialist in this subject.

In our Center we also organize different extracurricular pastoral activities for different groups who enrich our celebrations: altar boys and girls, readers, music bands, singing groups, and a choir. In addition, every Thursday we celebrate the Mass for dormitory residents; students help prepare the liturgy. During Lent we organize a Z. Barciński (Ed.), Vacemecum katechety. Metody aktywizujące, Kraków – Lublin 2006.

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three-day spiritual retreat, and on these days we have no academic classes. Beside these regular activities, we offer optional activities and celebrations for these who want to participate. Some students come to celebrate morning Mass three times a week and participate in the prayer of Liturgy of Hours twice a week. We say prayers at the beginning of lessons each day in the classrooms, and during the third break we pray one mystery of the Rosary in the school oratory (small chapel). In the boarding school the students living in the eight houses say prayers in their houses to conclude their day.

During the academic year we organize evening devotions in the church, such as prayer vigils with songs from Taizé. In November we offer prayers for the dead along with a musical concert. In May and October especially, we pray the litany and rosary to Our Lady. Before Christmas we prepare occasional meetings for the singing of traditional Polish carols. And before Easter we have a performance about Christ’s Passion.

We also organize pilgrimages. In October the whole school community goes to one of the sanctuaries in the neighborhood of our school; in March/April the third form students go to our national shrine, Częstochowa, before their final exams; and one year before these exams students spend the long weekend in April/May in Częstochowa on a four day pilgrimage. Our students also take part in the diocesan and national theological and biblical competitions, with much success and achieving high rankings.

Our students can also put Christ’s message into practice. Volunteers from the boarding school visit the sick and the elderly in a care house in the nearby village. The purpose of the practice is for students to develop an attitude of service to others, and to appreciate their own life and health. Students also organize some performances for or otherwise assist the children in the orphanage and the hospital.

Now I would like to express some reflections about teaching religion for those of us who are the religion teachers, pedagogues, and catechism teachers, as well as for students of theology who will became priests and will teach religion. In my opinion, if a teacher prepares a good religion lesson, if it is interesting for youth, he will not have problems with discipline in the classroom. It is very important to have the time and commitment to prepare lessons—to make a plan, to organize the lesson, and to create different teaching materials.

During my religion lessons I use a variety of interesting methods that invite active involvement, and I encourage my theology students to do the same. I’d like to mention some of methods as examples: different kinds of performances, quizzes, collage, dance, comics, singing, biblical tests and puzzles, writing letters or SMS, interviews with historical or biblical persons, workshops, working in small groups, discussions, being judges, making maps and plans, making sculptures from snow or from modeling clay, and using different kinds of theatrical props. It is now possible to use modern multimedia techniques such as Power Point presentations, videofilm, TV studio, etc. These methods and educational tools help create interesting lessons and help the teacher to translate difficult, abstract theological and biblical knowledge into the language young people can understand. But we can’t forget traditional methods: traditional prayers, opening speeches, informal conversations, 280 zbornik_final.indd 280

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memorization of important formulas of catechism, writing homework, and so forth.

We also have cross-curricular connections, but these are more artificial requirements of the department of education than real and fruitful activities for the school.

What are the most popular issues discussed at the religion lesson in our school?

At the beginning of the school year I asked the first form students to write to me about the topics they most wanted to discuss. I received these kinds of answers: boy-girl relations, abortion, euthanasia, sexuality, sects, more controversial events in the history of the Church, etc. I used these responses from students in the first form to help them make meaningful connections with the themes of the creed, the Ten Commandments of God and the seven sacraments, and with finding ways to put their lessons into practice in their daily lives.

In our school and in other Polish schools, religion as scholarly subject has a different role from other subjects. Religious knowledge is important to be a conscientious Catholic, but we need more than knowledge. We need to create and to shape the Christian personality of the youth. I myself have had a positive experience teaching religion. I teach in a specifically Catholic school. Many teachers of religion in the state schools have more behavior problems and find it more difficult to bring Jesus’ teaching to modern young people. But in every school environment, even in the one that is “not very Catholic,” it is possible to work with young people. It is necessary, however, to have more patience, to have good preparation, and to know how to initiate communication with students and to reach their mentality. All is possible with the assistance of the Holy Spirit.

Bibliography Barciński Z. (Ed.), Vacemecum katechety. Metody aktywizujące, Kraków – Lublin 2006.

Maj A., Szkolnictwo katolickie w Polsce w III RP (1989–2001), Warszawa 2002.

Olbrycht K., O roli przekładu, wzoru, autorytetu i mistrza, Toruń 2007.

Sieńczak B., Dzieło ks. Kazimierza Siemaszki 100 lat po śmierci twórcy, Kraków 2004. Śliwerski B., Program wychowawczy szkoły, Warszawa 2001.

Tendej J., Działania resocjalizacyjne podejmowane w Centrum Edukacyjnym „Radosna Nowina 2000” w Piekarach k. Krakowa, in: A. Kieszkowska (Ed.), Dylematy współczesnej profilaktyki i resocjalizacji, Kielce 2008, pp. 355–359.

Tendej J., Od ks. Siemaszki do „Radosnej Nowiny 2000”, Kraków–Piekary 2009.

Tendej J., Tożsamość wspólnoty szkolnej na przykładzie projektu „Radosna Nowina 2000”, in: K. Chałas, B. Komorowska (Eds.), Kreowanie tożsamości szkoły, Lublin 2009, pp. 327–337.

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Abstract The article presents three ideas concerning the teaching of religion in Polish schools, particularly in the Catholic ones. The first part describes the change in religious teaching in 1990 after the political transformation. Since this time the teaching of religion returned to the curriculum of schools and is still taught as one of the scholastic subjects. Secondly, this article presents different experiences with religious curriculum in the Vincentian High School in Piekary near Krakow in Poland, where the author is a teacher of religion and school headmaster. Besides the normal classes, this school has developed a wide range of extracurricular pastoral activities, like liturgical celebrations and devotions, meetings with invited persons, spiritual retreats, pilgrimages, biblical and theological competitions, different forms of volunteering, etc. Finally, the article describes a variety of interesting pedagogical methods that should increase the involvement of students. A teacher of religion should be wellprepared for his/her classes, should try to have a good connection with students, should reach their mental capabilities and pray that the Holy Spirit assists him/her.

keywords religion, Catholic school, teaching religion, pedagogical methods, extracurricular activities

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Table of the Status of Religious Education in European Countries1

Summary of reports received from the Bishops’ Conferences; Source: Conferenza Episcopale Italiana (in charge of ), L’insegnamento della religione risorsa per l’Europa. Atti della ricerca del consiglio delle Conferenze Episcopali d’Europa, Torino (Elledici) 2008, 278–297. Roman Globokar added data for Slovenia.

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Table of the Status of Religious Education in European Countries Country Portugal

Religious situation

Educational system1

Catholic schools2

Legislation for RI

Population: 10 million 90 % Catholics (of whom 30 % practicing) 5 % Agnostics 2 % Protestants 0.35 % Muslims Small Jewish and Hindu communities

Years 1–9 basic schooling organised in three cycles: 1–4 / 5–6 / 7–9 Years 10–12 optional secondary courses (three years), as well as a choice of a variety of educational options and courses

10 % private schools (no indication whether these are predominantly Catholic), feepaying or organised as cooperatives.

Many Protestants and Hindus send their children to Catholic schools.

The Concordat with the Holy See, with legislation also extended also to other Religions.

The subject taught in schools is called: Religion and morals and instruction is provided by lay teachers approved by the ecclesiastic authorities.

For years 1 – 4 RI is optional (not included in the school timetable), and taught by a teacher or the local priest.

Years 5–6; 7–9; 10–12 optional, but included in the school timetable 45 minutes a week in primary schools, 90 minutes a week in secondary schools.

RI is assessed with exams, and papers are marked and assessed (just like the other subjects).

Alternative: RI for other religions (see “notes”).

G P ( t g M – – i c – w b c Th r n m

RI is optional and denominational.

Various laws, including the Constitution, Educational Provisions, Agreements between the Government and the Polish Bishops’ Conference, safeguard it.

2 hours weekly (which the Bishop can eventually reduce this to 1 hour).

RI is assessed like other subjects and at present does not count in the average mark or affect passing /failing; this should change soon (become part of average mark) and from 2010 will be included among optional subjects for final exams (at the end of high school) Alternative: Ethics. Other Christian denominations (Orthodox, Lutherans, Old-Catholics, Mareavites, Methodists, Baptists, Adventists) also hold RI classes in State schools.

O k e s i e

RI is compulsory in these schools.

Population: 38 million 89.7 % Catholics 1.3 % Orthodox 0.2 % Protestants

Poland

Years 1–6 primary school (in two triennial cycles) Years 7–9 Middle school High school: –Years 10–12 Lyceum –Years 10–13 vocational with high school degree –Years 10–11 vocational without high school diploma

11.28 % of all schools are Catholic.

RI is compulsory in these schools with at least two hours of instruction per week.

Footnotes: Only the pre-university educational system is taken into account (excluding also Higher Technical Education or Training). Figures are those of school years in ascending order (not the age of the pupils). For example 1–9 refers to the nine first school years.

1

Abbreviated with the initials CS.

2

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E i o

e

. e

ts

Jacek Tendej: Teaching Religion in Polish Schools Programmes and objectives

Catechesis and pastoral care

Teachers

Additional notes and information

Guidelines provided by the Portuguese Bishops Conference (National Secretariat for Christian Education), are integrated in general legislation for schools.

Main objectives: – autonomy consolidation – cultural means for understanding Christian values and the culture deriving from them.

– ability to face life’s challenges with a critical conscience and become part of democratic coexistence.

There is an awareness of experiencing “new challenges”, and new programmes, methods, and materials are being processed.

RI provides a cultural contribution, not a faith experience.

Work is being done to improve the differentiation and the connection between the two complementary dimensions of a single ecclesial commitment. Preparation for receiving the sacraments however takes place in the parishes, which – in turn – do not participate in the organising RI programmes; both sectors (schools and parishes) have very hierarchic organizations and relations are limited.

RI teachers have the same juridical status as their colleagues; if they teach in State schools they are paid by the State.

The Bishops’ Conference is Responsible for training (only in Catholic Universities) and employment of RI teachers.

Authorization to teach, evaluation, and follow-up are the competence of the dioceses.

A first level degree in Religious Science or theology is required.

With a different degree, it is compulsory for teachers to complete a complementary course.

There is, however, a training course including work experience.

The programming of RI classes often discourages attendance due to time at which they are held.

Other Religions are permitted to hold RI classes taught by teachers approved by their own institutions, on condition that at least 10 pupils of that denomination attend the school, only Evangelicals have taken advantage of this option (working well together with Catholic RI teachers, and with a catechetical approach

Objective: To provide religious knowledge, religious instruction, evangelization, and aid to Polish schools and families by renewing the axiological dimension in educational terms.

There exists a relation of differentiation and complementarity: RI takes place within the school context; catechesis takes place in the ecclesial context with the objective of “completing” RI as part of Christian initiation.

The Church carries out school pastoral initiatives, and organizes pilgrimages, also organising Catholic and ecumenical student and teacher associations (*) RI teachers musts prepare students for the Sunday and Feast Day liturgies, attend Mass with their students at the school’s parish church and must look after students during Spiritual retreats held by the parish church (Advent and Lent)).

The State guarantees RI, enters employment contracts with RI teachers and pays their salaries.

Contracts are similar to those of the other teachers, entailing classification and organised in three levels: contracted teacher, appointed teacher, qualified teacher. RI teachers are members of the School Councils, with the same rights and duties as others.

Appointments are assigned by the Principal on the basis of the missio canonica issued (and eventually withdrawn) by the diocesan ecclesiastical authorities, responsible for training and having its own inspectors. RI teachers have “pastoral obligations” (*) Most RI teachers have a Masters in theology; some have a diploma or a degree.

School regulations contain references to religious matters.

RI is attended by 95.19 % of students.

Some theological faculties are integrated in State universities.

There are diocesan inspectors (some also from pastoral areas) who are organised by the Catechetic Department (also responsible for RI): “didactic” RI inspectors (municipal or district) are also chosen by the diocesan ordinary.

Evangelization and cultural impact are acknowledged as part of RI

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Table of the Status of Religious Education in European Countries Country

Religious situation

Educational system1

Catholic schools2

Legislation for RI

Italy

Population: 58.5 million 87.8 % Catholics (of whom 36.8 % practicing) 1.9 % Protestants 1.2 % Orthodox 2 % other denominations 7.1 % agnostic

Years 1–3 kindergarten (non compulsory) Years 4–8 primary school Years 9–11 Middle school.

12–16 High-school

Private schools (state-authorised and private) are almost all Catholic.

Catholic RI classes are allowed a higher number of hours per week (according to the POF)

RI is provided for on the basis of the 1929 Concordat and later Revised Agreements dated 1984, with a subsequent agreement between the CEI and MPI. Religion is taught in all schools and is denominational: everyone has the right to attend or not attend RI classes (but RI is fully part of the curricula), and stated when enrolling in school, implicitly confirmed (unless indicated otherwise) for the following years of the same cycle of studies.

1.5 hours weekly in pre-schools.

2 hours weekly in primary schools 1 hour weekly in secondary and high schools.

Assessment: RI tests are not marked (in all classes); the RI teacher participates in marking papers. There are no exams for this subject.

Alternatives: there are four choices: 1) alternative activities (decided by the council of teachers, generally addressing ethics, human values, etc.), 2) individual study assisted by a teacher, 3) non-assisted individual study, 4) leaving the school.

At present there are no provisions for denominational teaching of other confessions or religions.

Th c d w t t o “ R d i d e i a i o

Slovenia

Population: 2 million 58 % Roman Catholic 2% Eastern Orthodox 2 % Muslim 1% Protestants 10% atheists 16% no specific denomination

4 Catholic gymnasiums (2.5 % of secondary school students), 1 primary school (0.29% of primary school population)

Confessional Religious Education is prohibited by law in state schools, but can take place in private schools. At the moment, this is the case at four Catholic gymnasiums and one Catholic primary school. In the first two academic phases of primary school it is called Encountering Religion, in the last phase and throughout gymnasium – Religion and Culture. In primary school there is one lesson per week while in gymnasium there are one or two lessons weekly. Religious Education is equal to other subjects in curriculum, students are marked and the final mark is written in the report as well. State primary schools offer a non-confessional subject called Religions and Ethics (one lesson per week) in the last phase, but it is usually chosen by few students.

Th t s C n s s j h e v

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Jacek Tendej: Teaching Religion in Polish Schools Programmes and objectives

Catechesis and pastoral care

Teachers

Additional notes and information

The programmes and the Specific Learning Objectives are drafted by the CEI and approved with a government Decree. It is the Church’s responsibility also to oversee the schools’ choice of textbooks, approved with a “nulla osta” from the CEI. RI’s objective is to teach the fundamental basics about Christianity in order to help students understand and interpret religious elements in the world surrounding them, and – particularly – in a Christian-Catholic form, not in an exclusive manner but one open to other religions too.

The fundamental distinction stems from the fact that Catechesis is addressed to those who are already on the path of faith, while Catholic Religious Instruction is set “within the framework of a school’s objectives”, with objectives involving knowledge (but also guidance, and education for civilised co-existence) which do not assume belonging to a faith.

This is why CRI is open to everyone (including non Catholics).

The ecclesial community tends to encourage attendance of CRI (there is a yearly message from the Bishops on this subject) and acknowledges that RI teachers have an “ecclesial mandate”.

In recent years, the emphasis has been on “integrated pastoral care” also within the school environment, attempting to establish a stronger link between people (teachers, students, parents) working within the world of education, also through their respective associations.

The State must guarantee RI; it stipulates contracts and pays teachers who, in a good percentage (70 % of the teaching positions) no hold permanent jobs thanks to a recent public competition. There is a double bond in place, recognition of eligibility and appointment on the basis of an agreement (with the diocesan ordinary). The factors establishing eligibility (can. 804 CJC): an honest faith, bearing witness to a Christian lifestyle, teaching ability.

Teaching qualifications vary at different educational levels: Kindergartens and primary schools: CRI may be taught bys teachers considered eligible by the diocesan ordinary, or by specialist teachers (qualified to teach at that school level + eligibility, or by whoever – having another qualifications – holds an ISSR diploma.

Middle and High Schools: academic degree in theology, or having attended an approved course in theological studies at a major seminary, or academic diploma in religious sciences, or a degree and an ISSR diploma.

For updating RI teachers, in addition to courses available in the dioceses (and other organisations, such as Professional Associations), there are also agreements between the CEI and the MPI for training teachers at a national and regional level, using state funding.

A great deal of learning material and programmes is available at the IRC Service website (www. chiesacattolica.it/irc) and at diocesan CRI offices

There are references to RI in school regulations (especially recent ones).

CRI is attended by 91.6 % of students (the percentage goes down to 85 % in secondary schools).

Attacks on CRI – coming from radical and secular elements, as well as from Waldesians and Jews – request and tend to propose its elimination and for RI to be replaced by non-denominational course (Religious Sciences), but these have not produced effects at a legislative level for the time being.

The “Italian case” is considered a particular attempt to merge the presentation of CR at schools through its witnesses, with respect for educational objectives that must be guaranteed.

The curriculum and the objectives of Religious Education were stated by The Slovene Bishops’ Conference. The curriculum has not been confirmed by the state school authorities. In primary school the implementation has just started and the curriculum has been designed by a panel of experts, appointed by The Slovene Bishops’ Conference

Religious Education is not meant as a substitute for catechesis, which is still carried out in parishes. Since RE lessons are only held at Catholic schools, following the liturgical year and introduction into liturgical activities are a part of the curriculum. The subject is one of the pillars supporting the school’s role in upbringing and education, which is based on Catholic religious affiliation.

Therefore, catechesis has not been completely eliminated from the curriculum. However, the main objective of the subject is not getting introduced into a religious community, but acquainting students with religion throughout history until the present day along with its influence on personal and social life.

Religious education in the first academic phase of primary school is taught by a class teacher who is to be trained at additional seminars. For teaching during further academic phases of primary school and gymnasium a university degree of Theological faculty is required.

The director or headmaster chooses and appoints teachers.

At the moment there is absolutely no form of monitoring as far as the meeting of goals and the quality of RE teaching are concerned – neither from the Bishop’s Conference, nor from the state school authorities. There is also no central office or other institution to cater for education of the teaching staff.

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Table of the Status of Religious Education in European Countries Country

Religious situation Population: 44.1 million 79.3 % Catholics (32.2 % practicing) 11.7 % agnostics 4.9 % agnostics 2 % Muslims 0.1 % Protestants

Spain

Educational system1

Catholic schools2

Legislation for RI

Years 1–5 (ages 0 to 6i) kindergarten Years 6–11 Primary school Years 12–15 compulsory secondary school Years 16–17 High school

In addition to state education, there is also a consortium of public educational centres that are privately owned (mostly Catholic) as well as private Catholic schools amounting to 25.4 % of the total

On the basis of the Constitution, there is a Church-State Concordat dated 1979, which establishes that it is compulsory to provide RI at all levels (from pre-school to High school), pupils, or their parents or guardians are free to decide whether to enrol students or not.

RI is marked like other subjects in compulsory education, while in high schools the marks for this subject are not part of a student’s average.

There is no fixed number of hours for RI in pre-schools In primary and secondary schools 105 hours per school year (about 1.5 hours per week) are reserved for RI In high schools 70 hours (about 1 per week) are reserved for RI. Alternatives: choice was introduced in 1994, in a very mild way as a “study activity”. Other religions are permitted to provide denominational instruction.

These do not differ in any way from schools as far as RI is concerned

P c – fe fo R – st in – so b re – q c li it

N.B. – The entire Spanish school system is undergoing review and many aspects linked to RI are expected to change also bringing a reduction in the number of hours reserved to this subject.

France RI is provided only in the Alsace and Moselle regions and this report is restricted to these areas.

There is no denominational RI in the rest of France.

Population: 2.8 million 78.5 % Catholics 9 % Protestants 9 % Muslims 1.8 % Jews

First level: 1–3 Kindergarten 4–8 Primary school

In addition to state schools there are also private ones, some with state Second level: contracts and some 9–12 Boarding schools without.

13–17 High schools Catholic Schools are 1.4 % of 1st level one schools and 13.64 % of level schools.

The number of RI hours may be increased

RI is regulated (in the areas addressed here) by French laws dating to back to 1870 and by German laws dating back to the annexation period (1870–1918).

It is compulsory for RI to be provided but students may be dispensed from attending these classes.

In first level schools RI is not marked while in level 2 schools where it is a compulsory subject the mark is not included in the student’s average and not part of final exams.

1 hour weekly in the level 1 schools.

1 hour weekly (with an extra hour added when there are more than 15 students) in level 2 schools.

Alternatives: these are addressed by regulations, for those dispensed. In Alsace, at times there are ethics or civic education courses available. Denominational RI is provided for Protestants and Jews, but not for Muslims.

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Jacek Tendej: Teaching Religion in Polish Schools Programmes and objectives

Catechesis and pastoral care

Teachers

Additional notes and information

Programmes are established – in compliance with the Concordat – by the Spanish Bishops’ Conference, which is also responsible for choosing textbooks.

RI objectives: – help everyone to fully understand cultural traditions, deeply interwoven with Christian beliefs – prepare students to enter society with critical awareness, by referring to values including religious ones, – encourage and clarify radical questions from pupils, concerned about themselves, their life within the community, and its ultimate meaning.

A document published by the Spanish Bishops in 1979 emphasises four specific aspects: 1) RI is needed by schools (as it cannot ignore culture’s religious aspects), 2) RI is a right for students, families and parents, 3) RI is an integral part of human formation, 4) RI is an ecclesial service.

Catechesis and RI are distinct and complementary. Catecheses addressed at initiating believers and help them mature in their faith. RI is addressed to everyone (believers and non-believers) and its objective is to establish a dialogue – with the Christian faith as the starting point – between the Gospel and culture, incorporating the wisdom of faith (which is in itself rational) within all other knowledge, assimilating a Christian attitude in a more general lifestyle.

Teachers in state schools are employed by the State, as temporary employees (1 year) on the basis of their eligibility and acknowledgement from the diocesan ordinary.

The teaching qualifications requires at various levels are the following: In Kindergartens and Primary schools a degree or diploma in ecclesiastical studies or Religious Sciences (including 100 hours of religious pedagogy); or teacher training +18 credits in the theology and the pedagogy of Religion; or a degree + attendance of ad hoc theological formation courses.

In Secondary schools: A degree issued by ecclesiastic faculties or ad instar Facultatis, Institutes, or a degree in non-religious subjects + a diploma in religious sciences or in ecclesiastical studies. All schools require attendance of a specialization course in the didactics of religion (18 credits).

The government seems to be have the intention of providing RI teachers with greater job security (although the number of teaching hours has been reduced)

There is no reference to RI in the latest laws on education (it is regulated separately).

Other religions are permitted to organise RI classes with teachers approved by their own authorities although for the moment there have been few requests.

Public debate on RI is very intense and the positions opposing it range from those who would like to relegate this subject to extra-curricular time to those who wish to replace it with nondenominational classes.

The sudden secularising change in recent years seems to anticipate increasing difficulties as far as denominational RI is concerned.

The Bishop responsible for such matters approves programmes, drafted by RI specialists taking into account the educational context and national law.

Objectives: explicit proclamation of the Catholic faith, that it the faith of Christians may be discovered by everyone resulting in a desire to learn more.

This contributes to the overall formation of students since it takes into account also the Spiritual and ethical dimension.

In schools contents of RI are programmed with the same rigour as expected in teaching other subjects, but does not require the faith to be adhered to in advance.

From a pastoral point of view, expected results are linked to RI’s contribution to ensuring that the Christian culture is acknowledged and to support given to the young in forming their own cultural and moral identity The ecclesial community is responsible for integrating and strengthening (by intensely bearing witness to their faith) the “first proclamation” of faith made thanks to RI in schools that cannot and must not become a substitute for catechesis.

Teachers (and pedagogical inspectors) are paid by the State, and appointed following indications from the Church (for Level 1 schools they are appointed by the parish priest). In level 1 schools all teachers are employed on a temporary basis and paid for the hours they teach, while in the level 2 schools they have the status of government officials and consequently a career.

In level 1 schools (above a certain number of hours) a university diploma and a Religious education eligibility certificate are required.

Initial and continuous formation at diocesan level is expected.

In level 2 schools the minimum qualification required is a degree in theology. Permanent training with courses held by pedagogical Advisors and Inspectors (appointed by the State as proposed by the Church) is expected.

Nearly 50 % of students attend RI classes; the number of dispensations grows considerably at a higher level especially in high schools (where there are problems as far as RI is concerned).

At the moment, the ecclesiastical statute of Alsace and Moselle is not under discussion at a judicial level, although the debate regards to also including Muslims in these regulations is now open.

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Table of the Status of Religious Education in European Countries Country Slovakia

Religious situation Population: 5.3 million 72 % Catholics 8 % Protestants 20 % Agnostics

Educational system1 Years 1–4 basic preschool Years 5–8 basic primary school Years 9–13 middle schools and high school

Catholic schools2 There are 172 CS catering for 8.1 % of all students.

2 hours per week, with assessment

Legislation for RI RI was introduced into the educational system after the fall of communism (classes were previously held outside school hours) and students can choose between RI and ethics.

In general, no evaluation is applied 1 hour weekly Alternative: Ethics (compulsory for those not choosing RI). Other denominations and religious communities can organize their own RI (if there are enough students)

Belgium [Teaching comes under “federal” jurisdiction, hence one must distinguish between: a) The Flemish community (above the line), b) French and German speaking communities (line below)

Population: 10,2 million 67 % Catholics 19 % Agnostic 0.4 % Muslims 0.1 % Protestants

1–4 Pre-school 5–10 Primary school 11–16 Secondary schools (and high schools) Higher education

Most non-fee paying schools are Catholic: 62 % of primary schools 66 % of secondary schools 3 hours a week

Every student aged between 6 and 18 is entitled to attend a philosophical course, the teaching of which is the competence of “Officially recognised cults” or “recognized associations” (Catholics, Protestants, Orthodox, Anglicans, Muslims, Jews, member of the Free Thinkers Association). Students are dispensed from attended classes they do not identify with (for example Jehovah’s Witnesses) The course attended becomes part of the student’s personal school curriculum (and marks count for the average).

2 hours (50 min.) / week (at least)

Th t t t o b i t Th p s o la f a a Th f

Years 1–4 Kindergarten Years 5–10 primary schools Years 11–16 secondary schools

Non fee paying CS are 40.1% RI in them is compulsory and is assessed like other subjects

RI is a subject like others, with one specific characteristic: it is subject to assessment (with marks on the register and exams), but it is taken separately from the other courses

Th i Th a m a i d C i t m li f i

2 hours / week Alternatives: Older pupils (or their parents if they are underage) may choose between a religious course and a course on non-denominational moral education (compulsory).

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Jacek Tendej: Teaching Religion in Polish Schools Programmes and objectives

Catechesis and pastoral care

Teachers

Additional notes and information

Objectives and programmes are established by the Slovak Bishops’ Conference, in cooperation with the Ministry of Education.

RI ‘s main objective is to emphasise Slovak culture’s Christian roots, also in a period of progressive secularization.

The Slovak CE has et up the Catechetical Catholic a pedagogical centre – within the framework of an agreement between the Government and the Holy See, in order to draft new RI study programmes (and start experimental courses in this sense)

The relationship between RI and catechesis should be one of complementarities without confusion, but often this does not happen, and many priests and some bishops tend to make of it a form of ecclesial catechesis. .

Teachers are paid by the State with the same salaries as others.

A mandate from the Bishop is necessary (missino canonica).

Responsibility for appointing and training teachers belongs to the Church, which monitors RI with its own inspectors, in close cooperation with state ones and with the bishop.

Access qualifications: faculty of theology with a degree, or faculty of pedagogy of the Catholic University also with a teaching degree.

Nearly 63.3 % of the students attend RI in state schools Other religious communities are also permitted to hold their own RI classes.

The Flemish bishops establish the programmes for each educational level, with many elements that contribute to fulfilling the objectives imposed on schools by the Department for Teaching, in view of a global formation of the person.

The impact of RI differs depending on the persuasions of students offering everyone an opportunity to strengthen the relationship between the Christian faith and various cultures, in an atmosphere of wonder, tolerance, and admiration.

The contents of these courses focuses on the Gospel.

Catechesis takes place in an ecclesial context outside schools and is addressed at providing a personal faith in Christ.

In all cases, RI (made available to all students) is for some a first contact with the Catholic faith (evangelization), for believers it is a catechetical for a deepening of their faith.

Teachers are paid by government authorities (State, municipal, provincial), and have a particular legal status, but to a large extent similar to that of teachers of other subjects (except for contents taught) and there is also an agreement with the competent Religious authorities (Bishop’s mandate for Catholic RI).

Formation takes place at the Catholic higher institutes, at diocesan religious institutes or at the Faculty of Theology at the Louvain Catholic University.

The percentages of those who attending Catholic RI is 64 % in primary schools and 32 % in secondary schools.

The terms of main options are that everyone is entitled to practice their own philosophical option and be provided with appropriate instruction.

In this respect successful cooperation exists between the officially recognized religions and the Humanistic Subjects Federation, for a shared position addressed at safeguarding philosophical courses.

Growing de-Christianization makes it increasingly difficult to find good RI candidates.

The issuing of the programmes is the Bishops’ responsibility.

The objectives: 1) to encourage students’ growth in human maturity by establishing – as an answer to questions addressing the meaning of things – a dialogue with the event of Jesus Christ, 2) searching for meaning in order to understand, in the light of the Christian faith, man’s fundamental questions on life, 3) discovering the Christian faith, its consistency, and its importance.

RI’s objective is to make the Christian faith understandable for students, helping them grasp its consistency and its importance; it is not addressed to an audience of believers. The objective of catechesis is to accompany young people in their journey of faith, keeping close ties with an ecclesial community.

Teachers are employed by the State, but appointed by the competent religious authorities (missino canonica); their juridical status is equal to that of other teachers Initial formation provides for a specific formation at university level or another level, or else complementary formation, at the Catholic University, higher pedagogical schools, higher Institutes of Theology. An inspector monitors in-service training.

The reason for having RI in schools is related to respect for religious freedom and freedom of choice.

An advisory council for philosophical courses has been set up to offer advice to the minister.

There are moves to de-demominationalise religious classes, but one first attempt to replace these with religious history courses was withdrawn

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Table of the Status of Religious Education in European Countries Country Hungary

Germany The school system is the competence of the various Länder, we will indicate briefly and hence not exhaustively, the most common situations (with a number of possible options)

Religious situation

Educational system1

Catholic schools2

Population 10,1 million 54 % Catholics 19.47 % Protestants 0.14 % Orthodox 0.24 % other Christians 0.13 % Jews

1–3 nursery schools 4–7 primary schools (or) 4–9 (or) 4–11 8–15 high schools (or) 9–15 (or) 12–15 vocational schools

RI is compulsory in schools, within school timetable; marks and assessments are identical to all other subjects

Population 82.4 million 31.4 % Catholics 31 % Protestants (EKD: Evangelical Church in Germany) 1.4 % Orthodox 0.4 % Free evangelical churches 4 % Muslims 0.1 % Jews 31 % no Religion

1–4 Elementary school 5–9 (or 10 or 13) high school (3 specialisations, including high schools) 11–12/13 vocational schools (for those not attending high school)

3 % of the students attend a CS. These schools offer one hour of evangelical teaching in addition to Catholic RI.

Legislation for RI RI can be chosen as an optional subject outside the school timetable at all ages and in all state schools. It is organized through agreements between the parish priests and the educational authorities.

Marks and assessments are not provided for (in state schools).

2 hours / week (often, however, only one can be held) Alternatives: No similar/alternative courses are held.

Denominational RI is a curricula subject in all Länder (except Berlin, Brandenburg and Bremen), based on the Constitution (art. 7) and the Concordats (Imperial dated 1933, and Regional) with the Holy See, and in some Länder with the competent dioceses.

It is compulsory and assessment is included in final marks; the subject can also be included in final exams.

2 or 3 hours / week Alternatives: courses on ethics and philosophy, for those not choosing any of the denominational courses (all Länder offer Catholic and Protestant RI, most of them also Orthodox and Jewish RI lessons, some also Islamic).

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Jacek Tendej: Teaching Religion in Polish Schools Programmes and objectives

Catechesis and pastoral care

Teachers

Additional notes and information

Catholic RI programmes were approved by the Hungarian Bishops’ Conference in 1996.

The objective of RI courses in schools is to ensure that the students may achieve preevangelization levels, and be introduced to Christian life and to the parish community.

The topics deal with a range from fundamental notions on Christianity, including the person of Jesus, the Church, the history of redemption, moral education, dogmatism, and the liturgy.

Schools are a place of mission and in them RI represents a sort of pre-evangelization or first evangelization. The parish is the location for of catechesis par excellence and also of community life: it must be capable of welcoming and valorising what has been awakened by the RI in schools, so that the Holy Spirit may– by his grace – lead men to Jesus Christ, in a personal and confidential relationship with God, so that in their lives may follow the example set by Jesus

Teachers (at times called catechists in the Report) are appointed by the Bishop (missio canonica) each year, based on indications provided by the parish priest. In state schools there is no juridical framework and their salaries are paid by the State, through the diocese.

The great majority of RI teachers in Budapest were trained as catechists and hold a university degree or higher education diploma. In other dioceses they usually hold a certificate from the diocesan catechists’ school or a higher Institute, a small minority (5%) have no official training. Many also teach other subjects.

The reasons for the inclusion of RI in schools are linked to laws on freedom of worship and freedom of conscience.

In 2006 an agreement was signed between Catholics, Reformists and Lutherans, in which each confession guarantees to others the right to RI (for students requesting it) in their own religion (even for very small groups).

The Church formulates the objectives and contents of the programmes, it approves the curricula and the textbooks; the State assumes responsibility for providing courses and the concurrence of objectives and pedagogical contents in compliance with the principles of the Constitution.

There is a synthesis between the school’s educational objectives and the Church’s mission to proclaim the Gospel: to convey the fundamental notions of the Catholic faith or other faiths, to acquaint students with the experience of faith and foster the young’s ability for dialogue and judgement.

Catechesis presumes an attitude of willingness to believe, it views initiation into the Christian faith as incorporation into the mystical body of Christ and preparation for the sacraments. It takes place within the community (parish).

In any case, with the decline of religious instruction within families, RI is for many the occasion for a first encounter with faith.

In addition to RI many schools offer also extra-curricula initiatives involving voluntary pastoral care with a mystagogic-liturgical and diaconic orientation: special Masses, spiritual retreats, conflict management programmes, cafeterias, solidarity initiatives, programmes for student support, etc.

The German Bishops do not fail to stress the importance of RI and conduct an intense sensitization campaign, also regards to availability to teach Religion (the number of available teachers is in decline).

Most teachers are state officials, they generally also teach another subject and have the same rights and duties as other fulltime teachers.

Formation takes place at faculties and institutes of Catholic theology belonging to state universities or during two-year teachers training courses. Qualification requires passing two State exams.

Theological formation is combined with ecclesiastic support, often consisting in a tutoring programme addressed at an in-depth study of ecclesial life.

The bishop responsible provides the missino canonica and teachers are bound to respect the doctrine of the Church when teaching as well as its principles in everyday life (teachers are also expected to bear witness to the in schools).

In-service training is the Church’s responsibility with courses, publications, religious education institutes, and a documentation portal (www.rpp-katholisch.de).

Ecumenical cooperation between the Catholic Church and the Evangelical Church is sanctioned by an agreement dated 1998, between the German Bishops’ Conference and the EKD, which encourages cooperation between teachers, a certain number of hours of lesson in common, holding common school liturgical services.

Schools make use of these opportunities in various ways.

Generally, no one questions the fact that religious subjects are part of the school objectives.

What is controversial instead is the distinction between Catholic and Evangelical RI: many would support lessons to be held in common.

The rate of those who stop attending Catholic RI is very low (5 %).

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Table of the Status of Religious Education in European Countries Country The Czech Republic

Religious situation Population 10.2 million 26.79 % Catholics 1.3 % Evangelicals 0.9 % Hussites 0.2 % Orthodox 59 % no Religion

Educational system1 1–3 PRI-school 4–8 primary school 9–12 first level secondary school 13–16 second level secondary school (or) 13–18 / 11–18 (high school) (or) 13–14 o 15 o 16 (Vocational schools)

Catholic schools2

Legislation for RI

CS (all of them opened since the fall of communism) are 0.6 % of the total.

The law establishes that RI is compulsory in all schools, but only as an optional subject, with courses to be held after school hours. Every year it is necessary to enrol in a primary or secondary school chosen by parents.

RI is marked and part of the state diploma (if one attends the course), and can be chosen as a subject for the baccalaureate examination only for those who have attended lessons throughout high school.

RI is compulsory in these schools.

1 hour / week Alternatives: There are various choices (catechesis, moral education, history of the religions), including RI for other religions, but always with choices available.

Latvia

Scotland

Population 2.2 million 21.9 % Catholics 23.6 % Lutherans 15.3 % Orthodox 0.3 % Old Christians 0.3 % Baptists 0.2 % 7th day Adventists 0.2 % Pentecostals

1–3 elementary school 4–9 primary school 10–12 secondary school

Population 5.1 million 16 % Catholics 49 % other Christian denominations

1–4 pre-school 5–11 primary school 12–17 secondary school

0.49 % of all schools are Catholic In these it is possible to attend RI classes individually or as a group. RI is a right

Legislation decrees compulsory courses in ethics and/or Christian education.

In primary schools it is optional and in middles schools there is denominational RI for some Christian confessions and an optional course in the history of religions.

Assessment is only descriptive and does not affect the student’s overall marks.

1 hour / week

CS make up 16 % of all schools and are totally subsidized by the government.

In these schools RI is denominational.

All schools are obliged by law to provide non-denominational compulsory RI (Moral and Religious education); RI is denominational only in CS, or available in state schools on the basis of local agreements (for ex. if there are no CS) In both cases RI is formally assessed and marked by teachers. In CS it is simply pointed out it does not seem appropriate to assess individual levels of growth in faith (which is also an explicit objective of denominational RI).

“External” exams on Religious, Moral and Philosophical Studies are organized by the Scottish educational authorities (from 14 years of age upward).

2 hours RI per week.

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Catechesis and pastoral care

Teachers

RI’s objective is to support growth in faith, by means of contact with the fundamental truths of faith and the traditions of the local Church, trying to provide Christian answers to the great questions of our times.

Specific objectives consist in helping student to become aware of the human experiences and issues, in terms of meaning, in order to elicit the Religious question, developing fundamental human capabilities (joy, wonder, gratitude, trust). This contributes to a better understanding of the nation’s history and its Christian values.

Generally, the content of RI in schools coincides with that of ecclesial catechesis, and its objectives include evangelization of the school environment.

Each diocese has a Catechetical Centre – under the responsibility of the Bishop –, which is responsible for RI, both from the legislative and educational point of view.

RI teachers have the same juridical status as teachers of optional subjects; they are paid by the school depending on the number of hours taught (or by the Bishopric if there are fewer than 7 students in the class: in such cases their status is that of parish pastoral assistants). In any case they must have the missio canonica from the Bishop.

Generally, they hold an academic qualification (Baccalaureat, degree or diploma from theological or pedagogical faculties). There are also special courses in the Diocesan catechetical centres.

There are no references to religious matter in overall educational programmes.

Teachers are appointed by the leaders of the different religious denominations and then approved by the Ministry of Education and Sciences. Teachers are paid by the State.

Minimum qualification required is a higher diploma qualification.

Attendance of Catholic RI is rather low.

Teachers are all employed and paid by the State (or by the local education authorities), which also provides the textbooks In CS all teachers are subject to ecclesiastical approval, based on “religious beliefs’ and character Qualification needed to teach in elementary schools is a four-year degree in pedagogy (or another similar course) followed by a professional postgraduate diploma in didactics. Glasgow University offers a parallel course in studies of Catholic Religious Education (elementary of higher).

One year of experience is required after completing university and before being permanently employed.

Each year there are 35 hours of professional formation, compulsory by contract (an ad hoc project has been created for teachers in CS: “Faith and teaching”)

There are also courses on “Personal and social development” to be integrated with RI, and are also traditionally offered in Catholic schools.

The Catholic Education Commission has published guidelines on Faith and Citizenship and Guidelines on Relationships and Moral Education.

The Christian education programmes (compulsory) are approved by the State, while those of for denominational RI (optional) are prepared by each Christian confession. RI objectives: fostering Spiritual and moral development in students, as well as their attitude to life in a changing world, discovering the possibility of establishing a personal relationship with God and an attitude towards society that expresses their choice of life.

RI programmes in CS are published by the Catholic Education Commission on behalf of the Bishops’ Conference and faithfully comply with the General Directory for Catechesis, which states the need for interdisciplinary dialogue. RI’s main objective is to “help students to know, love, and worship God as the Father, the Son and the Holy Spirit and learn about and love Jesus and his Gospel”.

In non-denominational schools directives come from the Scottish Executive Education Department; moral and Religious education aims to: – the knowledge and understanding of Christianity and the great Religions – appreciation of moral values such as honesty, justice, freedom …

– Explore issues on the meaning of life with ability for critical evaluation and personal research

RI and catechesis are distinct but complementary, in the sense that the latter presumes that the interlocutor is a Catholic who believes and practices his religion, while RI does not. In any case, the RI teacher performs a role of evangelization, acknowledged by the General Directory for Catechesis.

After all, the objectives of confessional RI (in Catholic schools)) include elements linked to the “answer” to God, which although not “assumed” is an educational objective.

In Catholic elementary schools, support is offered also for preparing for the sacraments, otherwise the parish church sees to it: in both cases the involvement of the parents is very important

Additional notes and information

There is no particular debate on RI being taught in schools.

In the report there are also indications on the working methods suggested for the various educational levels.

A “Scottish Churches didactic group” has been activated in order to draft a Christian assessment of education Muslims are beginning to request their own schools with rules similar to those for Catholic ones.

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Table of the Status of Religious Education in European Countries Country Serbia Montenegro Macedonia

Religious situation Population 7.5 million 85 % Orthodox 5.5 % Catholics 3.2 % Muslims 1.1 % Protestants 0.01 % Jews

Educational system1 1–8 Primary school 9–11 (12) secondary school

Catholic schools2

Legislation for RI

Private schools have only been recently permitted. At present There are only 2 Catholic high schools (no primary schools)

RI was reintroduced with a law dated 2001 (it had been excluded by the communist regime in 1949), and this is taking place gradually (one new class each year). It is an optional subject, and by law classes are held at the beginning or at the end of the day. Once chosen, the subject becomes compulsory for one school year. There are seven traditional Churches that have the right to provide RI (as long as classes have at least 5 students).

Assessment – unlike other subjects – RI is not marked but commented on, There are no negative comments.

R t R t B C a m i a f a

1 hour / week Alternatives: Civic education, for which there is no programme published yet by the state.

Romania

Iceland

Population 21.7 million 86.58 % Orthodox 4.72 % Catholics 3,22 % Protestants 1.49 % Pentecostals 0.88 % GreekCatholics 0.31 % Muslims

1–4 pre-school 5–8 primary school 9–10 middle school 11–12 (13) high school

Population 300.000 inhabitants 95 % Lutherans (“state Church”) 2 % Catholics

1–10 primary school 11–15 secondary school

Catholic schools in Romania have about 7.000 students (the percentage of the total is not specified). RI programmes are the same as for state schools, but other courses are added (Catechism, Holy Scriptures, Spirituality etc.)

RI was reintroduced in schools in 1990 and is guaranteed at all levels of education, in all schools (state and private), for classes with a minimum of 10 students (in primary schools, 15 in high schools) for each denomination Assessment is the same as for other subjects

There are very few private schools, There are no Catholic schools

RI is compulsory in all schools 2 hours / week (primary schools) 1 hour / week afterwards (but actually only children between the ages of 5 and 12 receive regular instruction)

1 hour / week Alternatives: students (or their parents) may choose RI and the denomination, or choose not to attend this course choosing a different one (proposed by the authorities in individual schools).

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Jacek Tendej: Teaching Religion in Polish Schools Programmes and objectives

Catechesis and pastoral care

Teachers

Additional notes and information

RI programmes are drawn by the individual Churches and Religious communities (for the Catholic Church it is the Bishops’ Conference of Saints Cyril and Methodius) and are approved by a government committee (inter-denominational / interreligious). They provide for a systematic presentation of the faith with elements of history and culture.

In schools, there is no “initiation into the faith” (which is the task of parish catechesis), but rather a cultural informative and educational approach to the faith. Preparation for receiving the sacraments takes place in the parish and their celebration is an “event” for the community.

N.B. – One should bear in mind that three generations have been educated (at school) with an ideology opposed to faith and the Church. Two of these generations are today the parents of the young and this is a very delicate subject for them. Some are good Christians and they expect a great deal from the schools (even things that they cannot give), some are also ready to help.

RI teachers are included in the schools’ budget and are paid by the State, like all other teachers.

The local bishop makes the appointment as a “catechist for the school” for one year (missio canonica) and the Ministry of Education confirms it.

There is a Catechetical Theological Institute of higher education in theology for the formation of RI teachers, with entrance through a public selection process and a letter of recommendation from the parish priest. At the end of studies a “catechist diploma” is issued with which – after a letter of recommendation from a parish priest – one can be appointed by a bishop to work in schools.

In the Catholic high school of Prizren (Kosovo) 84 % of students are Muslim and follow courses in their own religion

The State is duty-bound to produce educational programmes while RI and its programmes are included and approved by a joint working group of the Ministry and the approved cults, with some shared “general competences” and specific competences linked to the specific contents of the various religions.

The general objective of RI is the formation of the personality in accordance with Christian values, through the integration of religious knowledge in the shaping of moral attitudes motivated

by Christianity, and through the application of the teachings of the faith in personal everyday life and in that of the community.

The specific objectives of RI have been declined in relation to the “key competences” indicated by the European Commission.

Even if RI has existed now for 16 years, it is still a novelty in Romanian education and only a few generations of students have experienced it since it resumed its place among school subjects.

Results are good where trained teachers have presented the course in a manner consistent with its objectives. Often, however, there is a clash with a deeply secularized culture and the young are at times not very motivated to attend RI course sand encounter little motivation in the youngsters, which affects results

RI teachers are employed and paid by the State, with the same juridical status as other professors.

Catholic students are a minority in many state schools, and often find themselves in the condition of not reaching the necessary minimum number of students, Therefore they must choose between attending Orthodox education (using texts approved by the Orthodox Church), alternative education, or nothing. In 2005 the government issued clarifications on RI for minority cults (with the possibility of unifying several levels), to enable access to RI, even if in many cases this is not possible and arrangements must be made in the parishes.

There is a good level of cooperation with the other Churches and Christian communities, also because every year the Ministry summons all the representatives of officially recognised religions.

The main themes addressed in RI concern biblical history and introduction to social life, and in secondary schools subjects addressing ethical issues are also addressed.

All churches, Lutheran and Catholic, organize special courses for children and adolescents, also organising preparation for the sacraments for Catholics.

Teachers are appointed by the individual schools’ headmasters

Qualification required consists in a degree in theology (obtained either in specific faculties for priests and religious personnel or those for laity. Both are officially recognised by the Rumanian State). Those holding a master’s degree or doctorate from another country must apply for their qualifications to be acknowledged by the Ministry of Education and Research. After obtaining qualification, an exam is required providing access to teaching, an exam organized by the School inspectorate with a commission that includes representatives from the various religions. In order to sit this exam (and hence become a teacher – if passed) a ‘missio canonica’ is required.

Consideration is being given to the possibility of making RI compulsory.

Among the expectations of schools providing RI, there is literally that of a “moral renewal of society”, but at government levels atheism and indifference still prevail.

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Table of the Status of Religious Education in European Countries Country Norway

Religious situation Population 4,6 million 85.7 % Lutherans (national Church) 1.6 % Muslims 1.5 % humanists 1 % Catholics 1 % Pentecostals

Educational system1

Catholic schools2

1–7 primary school 8–10 lower secondary school 11–13 higher secondary school

There are 4 Catholic schools (0.17 % of the student total) with the same programmes as the state ones, to which more specific courses can be added

Legislation for RI RI is described as “Christian knowledge and Religious and ethical education”, shortened to: Christian and Religious Education (KRL). The approach should be “academic” and neutral, but in fact growing secularization tends to prevail A formal assessment is provided, with a specific exam at the end of compulsory schooling (after the age of 10) 1 or 2 hours / week

Population 9 million 95 % Swedish Lutheran Church 1,6 % Muslims 1 % Catholics

1–9 primary school 10–12 high school

Bulgaria

Population 7,5 million 70 % Orthodox 10 % Muslims 1 % Catholics 1 % Protestants 0.5 % Jews 15 % no Religion

Denmark

Population 5 million 85 % Lutherans 1 % Muslims 0.5 % Catholics

Sweden

Private schools receive in all 15 % of all students, 3 of these schools are Catholic, with 800 students in all.

If schools wish to make denominational RI available (optional) they must do so outside school hours

RI included in school curricula (state and private) is placed within the area of social sciences, while denominational RI is banned in all Swedish schools.

1–3 kindergarten 4–7 primary school 8–10 middles school 11–15 (16) high school

There are some private schools but no Catholic schools (before communism There were 6).

RI is not included in the education system; in some schools it is possible to have catechesis classes (optional) outside the school timetable.

1–10 primary and middle school (compulsory) 11–14 (15) different options for secondary education

17 % of Danish students attend private schools, of which 21 are Catholic (0,9 % of the total) Denominational RI with one hour more than in state schools

RI is offered both in primary and secondary schools. In state schools it is non-denominational and based on the Lutheran tradition and called “Education to Christianity”. In Catholic schools There is “denominational” RI (provided by various religious denominations

3 hours / week (including history, geography, religion and social studies).

In middle schools it is subject included in exams.

Alternatives: There are no alternatives in state schools or in Catholic ones

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Jacek Tendej: Teaching Religion in Polish Schools Programmes and objectives

Catechesis and pastoral care

Teachers

The KRL programme is drafted by the government, it should contain about 55 % of topics linked to the Christian tradition, about 25 % linked to religious traditions differing from the Christian one, about 20 % of philosophical and ethical issues.

Subjects linked to the Christian culture are often addressed with a secularized approach.

The subject taught in state schools (KRL) is of Christian inspiration but not missionary and it is affected by the currently dominant secularised culture. The Catholic community is very hopeful that there will be more space in Catholic schools for authentic RI.

KRL teachers are state teachers to all effects and purposes Catholic school teachers operate under the diocese’s responsibility and are entrusted to the ordinary administration of the parish priest and the headmaster

The social sciences programme is – as for all disciplines – drafted by the Education Department and its guidelines state that the school’s objective is provide students with an opportunity to learn about the various religions and visions of life, with the objective of students forming their own opinions. Some levels of service are established (on the national level), in order to facilitate knowledge of and ability in understanding the Bible and knowledge of the various religious traditions.

Catholic schools adopt Marchtal’s pedagogy method, devoting time to contemplation, to formation of freedom, and provide courses of a catechetical nature outside school hours. This also includes preparation for the sacraments.

Young people who do not attend Catholic schools are invited to follow catechesis programmes provided by parishes.

Teachers are considered social sciences teachers, with degrees in that field, and they are state teachers to all effects and purposes. Teachers must not necessarily have a personal credo and are required to be “objective” in their teaching Teachers in Catholic schools are generally Christians, if not Catholics. It is difficult to find Catholic teachers, because the Catholic population is extremely small.

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The RI curriculum in state schools is established by the State, subject to current norms, its fundamental objective is to establish a base of common values for society, according to the State’s understanding. It is taught as an “academic” subject characterized by traditional Lutheran scepticism for religious devotion. In its objective there is an explicit reference to the religious dimension, of the Christian tradition in today’s historical context, to biblical studies, and to the meaning of life.

In Catholic schools RI programmes are the competence of the school’s headmaster and the institute’s council.

Additional notes and information

The cultural atmosphere is currently very negative as far as denominational schools are concerned, especially recent years after a Number of Muslim schools were opened.

In these it appears that in addition to teaching an “invasive” doctrine, corporal punishment and other methods forbidden

by Swedish Law are used.

Sweden is one of the most secularised countries in Europe, and RI does not meet young people’s existential needs and religion is seen as irrelevant

Catechetical activity is organized in the parishes, especially in preparation for the sacraments.

There is no catechetical office at a national level.

Those who teach catechism in schools must have a diploma from the Bulgarian faculty of theology (there is only the Orthodox faculty of theology). They are appointed by the diocesan bishop and not paid by the school or by the church,

Catholics are very few and they are scattered in different schools, Therefore it is very difficult to organize RI for them (even at the aforementioned conditions).

As a rule, Catholic schools give hospitality to a “school parish” according to the possibilities of the local parish community.

Preparation for First Communion takes place partly at school, in the parish, and partly in cooperation between the two.

In Catholic schools, RI teachers are appointed by the Institute Council (both for Catholic classes and for the others), following the same criteria used for other teachers. There are an insufficient number of teachers qualified to teach the Catholic Religion. The Catholic schools association offers short didactics specialization courses each year.

83 % of students who attend Catholic schools are not Catholic.

The secularization rate is very high and the level of knowledge of Christianity in society is very low.

The Lutheran Church does not intervene in state RI teachers’ formation (even if RI is founded in an explicit way on the evangelical-Lutheran tradition, which is recognized as State Church).

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Table of the Status of Religious Education in European Countries Country Finland

Religious situation Population 5.2 million 84 % Evangelical Lutheran Church 1.1 % Orthodox 1 % Pentecostals 0.4 % Muslims 0.16 % Catholics

Educational system1 1–9 Base education 10–12 secondary education

Catholic schools2

Legislation for RI

There are no Catholic schools

RI is based in the law on education; Therefore schools must offer it according to the Religion of the majority of their students. In practice, the Lutheran Evangelical Religion is taught in all Finnish schools. Schools must offer denominational RI to the members of other Religious denominations (at least 3 students per class).

It is a compulsory subject in the student’s curriculum.

1 or 2 hours / week (according to the different school years) Alternative: Practical moral education and Visions of the world (at least 3 students per class).

Population 8 million 73.64 % Catholics 4.68 % Protestants 2.23 % Orthodox 4,22 % Muslims 0.1 % Jews

Austria

1–4 elementary school 5–8 compulsory schools of general education 9–13 high schools of general education; polytechnic, vocational

Catholic schools make up 5,8 % of the total There is no exemption from RI in them, non Catholic students have lessons of their own Religion

RI is addressed in school regulations in compliance with Constitution, the 1933 Concordat, the 1949 law on RI, the 1962 Convention on schools.

RI is denominational (for all officially recognised religions) and compulsory. It is possible to be excused from attending these courses.

Assessment is expressed with marks, just like the other subjects and included in diplomas although exams are only oral and not written.

2 hours / week (1 hour if there are fewer than 10 students per class).

Alternatives: Ethics, compulsory for all those who do not take denominational RI (classes in ethics were introduced experimentally in 100 schools in Austria with an effort to avoid expressions such as “alternative subject, or “replacement subject”).

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Jacek Tendej: Teaching Religion in Polish Schools Programmes and objectives

Catechesis and pastoral care

Teachers

Additional notes and information

The Ministry of Education provides the guidelines for the programmes, on the basis of which the didactic programme of each Religion must specify and complete the objectives and the specific contents. The basic task of RI is to provide students with knowledge, ability, experience which can be used to create their own identity and their own vision of the world, it provides the elements for nourishing the ethical and religious dimension in their own lives and in that of the community Each school has its own curriculum, which is made public (for all subjects, including RI).

One of Catholic RI’s objectives in primary schools is to ensure that students may strengthen their own Catholic identity, acquiring familiarity with their own parish and diocese, with the celebration of the Mass, basic Catholic prayers, reading the Bible, the liturgical year. As they grow up, other more cultural elements are added, linked to the history of the Catholic Church in Finland, the development of religious freedom, the relationship between Church tradition and cultural traditions.

Preparation for the sacraments, instead, is not part of the school curriculum; it is the parishes’ responsibility.

In primary schools RI is provided by the principal, who must have completed postgraduate studies on the basis of (Lutheran) theology In middle and high schools RI teachers must have a degree in (Lutheran) theology

Some signs of a public debate are appearing regards to whether denominational RI should remain in schools or should be replaced by a subject such as morals and addressed to everyone.

Programmes are prepared by working groups having pedagogic competence, approved by the Bishops’ Conference and ratified by the State.

They are set fully within the national education system, in fact in the general section of the school programmes – among the “School tasks” – there is an explicit reference made to the “Religious-ethical-philosophical dimension of education”

RI and catechesis are distinct, but complementary (directory for catechesis).

Particularly for basic education, in which the school population generally coincides with those attending the parish church, religious teachers are required to participate in parish activities and coordinate them.

Teachers providing religious instruction have the same juridical status as all other teachers; they are paid by the State and have the same duties.

Teachers providing religious instruction must be qualified and for compulsory schooling these qualifications are provided by the Religious teaching academy, while for higher institutes the required qualifications can be obtained at a faculty of Catholic theology In both cases specialisation in another subject is permitted. When studies are completed there is also a compulsory course in vocational guidance at a specialized centre.

The Bishop responsible for this provides the missio canonica, while verification of competence and all concerning teaching is addressed by educational authorities.

Ongoing training takes place in academies and institutes specialised in religious instruction.

In each diocese there is a “diocesan superintendence for education”, where RI inspectors paid by the state exempt from teaching and paid by the state operate.

Important work is done in promoting RI; mainly done by the Friends of Catholic Education Association in the Vienna diocese.

There is good cooperation between the Catholic Church and other religious denominations and religions, and an internal school calendar is published jointly.

Several joint projects have been implemented, among then a Higher Institute of Pedagogy in Vienna, run jointly by Churches participating in the project

Catholic Religion courses are taught by Catholic teachers who do not need specific qualifications to be employed, because Finnish universities do not offer the opportunity (only since 2006 Helsinki University has a course entitled “General Theology, Catholic subjects teacher education”)

RI is considered a right and political elements attempting to question this right (in order to replace it with a compulsory lessons on ethics for everyone) are marginal and linked to anticlerical movements.

Of late there have been a number of financial cutbacks that have damaged RI. Lay teachers are organised at a diocesan level in professional associations that merge into an interdiocesan professional association, which meets twice a year.

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Table of the Status of Religious Education in European Countries Country

Religious situation Population 4.4 million 87.97 % Catholics 4.42 % Orthodox 1.8 % Muslims 0.33 % Protestants 0.01 % Jews 0.11 % Other Religions 5.21 % No Religion

Croatia

Educational system1 1–5 kindergarten 6–14 primary school 15–18 (19) middle school

Catholic schools2

Legislation for RI

Catholic schools are nearly 3 % of the total (at least at high school level).

RI is provided in schools according to the denominational model commonly accepted. It is based on the Constitution and is regulated by an Agreement between the Holy See and the Croatian Republic, dated 1996. Other agreements have been entered with other religions and Churches.

There is a choice between RI for various denominations, or not attending RI courses.

The importance of RI is equal to that of all other subjects, and assessment includes an opinion on the work done and marks.

2 hours / week (primary school) 2 hours / week (middle school) Alternatives: There is no alternative course in primary schools, and in secondary education the alternative subject is ethics

Population 4.2 million 88.4 % Roman Catholics 3 % Church of Ireland 1.6 % other Christians 1,5 % other religions 3,5 % no religion

Ireland

1–8 elementary school 9–14 secondary schools

Most schools in Ireland are private and of religious origin and the majority, 84.5 %, are Catholic schools.

Schools are free to offer a denominational course on RI in compliance with state regulations)

RI is offered by all schools, with the exception of a small number of primary schools organised by the Educate Together Movement, which offers a course in common ethics.

Parents may request exemption for their children from RI courses, but very few do so.

3 hours / week elementary schools 2 hours / week secondary schools

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Catechesis and pastoral care

Teachers

The programmes are drafted by the Croatian Bishops’ Conference, assessed by the Ministry of Science, Education and Sport, which ratifies these programmes and establishes that they are compulsory.

Objectives: to establish a theological-ecclesiological and anthropological-pedagogical systematic and harmonious link between the divine Revelation and the tradition of the Church with the students’ life-experience, that they may achieve a systematic and understanding ecumenical and dialogically open knowledge of the Catholic faith, at informative-cognitive, emotional and operational levels, with the objective of achieving maturity within the Christian faith and achieving human and religious all-inclusive education of students.

Bishops describe this link as follows: “They are two kinds of systematic religious education and instruction, which, in their indissoluble and complementary relationship, are expressed in two different places… There are common points but also significant differences … while the RI’s objective is to make known the faith in a systematic and understandable manner in all its aspects… the main objective of RI in parishes is initiation – as understandable and as profound as possible – within a personal experiencing of the faith, which can be learnt, celebrated and experienced more effectively within the community of the faithful”.

Teachers are employed and paid by the State, and have the same juridical status as other teachers; they can also become mentors and advisers.

After basic education, those aspiring to teach religion must pass a professional exam (for RI teachers this is organized by the education and formation Agency of the Bishops’ Conference, following the rules valid also for the other teachers) and receive a missio canonica from the competent bishop.

The permanent formation of RI teachers (mandatory by law) is the responsibility of the Church. The Croatian Bishops’ Conference monitors the work of RI teachers through diocesan advisers.

The Croatian Bishops’ Conference has set up a National Catechetical Office, with the aim of looking after and promoting RI and parish catechesis.

There is no national RI curriculum in Catholic schools at primary level (even if it is under study), for secondary education many schools follow the study programme required for the RI State Certificate (Minor Certificate and Final High School Diploma) based on the Curriculum and Evaluations National Council (multi-denominational). The Irish Bishops’ Conference has published a series of Guidelines for Religious formation and Catholic students’ development, to help schools already drafting their own programmes (which vary).

As far as State schools are concerned, RI’s objectives are set out in the educational sense (more than a religious one), with reference to searching for life’s meaning, the wealth of religious traditions, and the cultural roleplayed by the Christian faith.

Both in primary schools and in post-primary ones There is a school chaplain (generally the local priest, or even a lay person) who operates in the pastoral field and contributes to the organisation of RI.

RI teachers are paid by the State and not by the Churches, but are employed by the governing body of the school. In primary schools it is normally the class teacher. Initial training required consist in studies at the Faculty of Teaching (Catholic), at the end of which the qualification must also include a Diploma in Religious Education. At post-primary level most RI teachers have a specialisation, obtained at an Institute of Higher Education or a pontifical Faculty.

A matter of particular interest is the growing presence of non-Catholic students attending Catholic schools.

The first draft of a National Catechetical Directory with useful recommendations for those operating in schools has been circulated in March 2006 for a first discussion, and its upcoming publication is expected,

Additional notes and information

The relationship with other confessions and Religions is good, they too follow the RI model realized by the Catholic Church In public debates, anticlerical jolts opposing RI can still be noticed, being the remnants of the former communist regime.

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Table of the Status of Religious Education in European Countries Country England and Wales

Religious situation Population 60.2 million 71.6 % Christians 2.7 % Muslims 1 % Hindu 15.5 % no Religion 7.3 % no answer

Educational system1 1–3 kindergarten 4–9 primary school 10–13 secondary school 14–16 (17) upper secondary or college

Catholic schools2

Legislation for RI

There are “subsidized” schools and “independent” schools, Catholic schools are found in both these categories and re almost 10 % of all schools.

There are also 14 “mixed” schools (Anglican – Catholic)

RI must be taught to all students enrolled in state-subsidized schools, although parents have the right to withdraw their children from the course either partially or totally. It is part of the base curriculum for compulsory education (ages 4–16) and for 17 and 18 year-olds attending school. In religious privately funded schools and those receiving subsidies, is taught in compliance with the schools denomination and on the basis of a national programme agreed upon with religious organizations.

In Catholic schools, an effort is made to define – as for the other subjects – the achievable “levels of learning” in order to assess learning levels.

Catholic schools and schools set-up by other religions, teach not only their own beliefs but also are sensitive to the teachings of other faiths.

Ukraine

Byelorussia

Population 47 million 37.8 % Orthodox (Moscow Patriarchate 28.7 % Orthodox (Kiev Patriarchate) 18.6 % Greek-Catholic Church of the Ukraine 6 % Protestants 1.6 % Catholics

1–5 primary school 6–10 compulsory secondary school 11–13 upper secondary school

Population 10.2 million 60 % (circa) are Orthodox There are more than 26 denominations.

1–6 nursery school 7–10 elementary education 11–14 primary education 15–19 secondary education 20–21 technicalprofessional secondary education or two-year conclusion of middle education (to begin University

There are state, municipal and private schools. Of these 0.003 % (6 in all) are Greek Catholic.

Courses on “Christian ethics” are guaranteed in the western regions at all educational levels; in the rest of the Ukraine – since 2006 – it is taught to 5th and 6th year students. RI is considered a subject like all others, but it is not assessed and there are no exams. The choice between RI and other alternatives is one made by parents.

1 h. / week (35 academic hours a year) Alternatives: Religious ethics, ethics, bioethics, sexual ethics

There are no Catholic schools, or any belonging to any other Religion

RI as a school subject is not provided as such in compliance with the “separation” between religious and secular education.

The use of school buildings for any form of religious instruction (even during the summer or on Sunday) or liturgical celebrations is forbidden.

There are optional courses on the “History of Religion” or “Religions of the world” (for those who request this explicitly), held outside school hours.

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Jacek Tendej: Teaching Religion in Polish Schools Programmes and objectives

Catechesis and pastoral care

Teachers

Additional notes and information

The Bishops’ Conference of England and Wales (*) has prepared a directory of study options for Catholic schools (in which RI is also included), while the Qualifications and Curriculum Authorities in England have published a non-binding national level for Religious Instruction (which intends to provide a contribution to the revision of the agreed programmes) that singles out four areas of study: the Revelation, the Church, the Celebrations, the life in Christ. In the Directory for Catholic schools RI’s objective is stated as addressed to “alphabetize young people in a Religious sense, so that they may have the knowledge, the understanding and the ability to think spiritually, ethically and theologically, and so that they become aware of the demands of religious commitment in everyday life”

In Catholic schools RI is the foundation of the entire educational project and outlines the boundaries of a real “catechetical community”.

RI teachers are appointed by the Catholic schools principals, with contractual conditions equivalent to those of the other teachers and advisers from the Religious Education Diocesan Departments support them. Like all Catholic schoolteachers they are called to live a life, which is consistent with the teachings of the Church. The appointment is subject to supervision by the diocesan advisers, who offer guidance.

The qualifications require that Catholic colleges, dioceses, issue the Catholic Certificate in Religious Studies (CCRS) and accredited bodies. RI teachers usually follow also degree courses in Religious studies, philosophy, or theology, but no University issues a degree in cannon law.

Regular meetings are organized by the dioceses, for in´-service formation and to consolidate bonds with the local communities

Awareness about the importance of Religious education has been recently expressed (2005) in a joint declaration, circulated by the DfES and some confessional communities, who agree on the educational role of Religious education in personal and cultural identity formation Regarding public opinion, especially after the terrorist attacks of 2005, the opinion has been further consolidated about the importance of RI as a factor of social cohesion and reciprocal understanding

Religious education in public schools is the joint responsibility of all Christian denominations.

Programmes are approved by the Ukrainian Conference of Christian Churches and by the Ministry of Education. The curriculum contains only what is fully shared by all Christian confessions. The objective is to contribute to the Spiritual and moral growth of personality and prepare students to face the challenges of modern life.

Preparation for the sacraments takes place at Sunday school in the parishes. There is no direct link between RI and pastoral activity.

Teachers have the same juridical status as other teachers. Qualifications for “Christian ethics” teacher are obtained by attending appropriate courses, which are the responsibility of the school authorities. There is no “missio canonica”.

The shared position of all Christian denominations is that Religious education is necessary in public schools, which are based on principles of non-denomination, freedom of choice, and religious tolerance.

It appears important to address some stereotypes in the post-atheistic society especially in relation to the conflict between science and religion.

The Orthodox Church has signed an agreement, in which cooperation in the area of teaching is also contemplated, but not for RI. The Catholic Church has organised a proper curriculum for RI in parishes starting with 3-year-olds up to the end of the educational cycle with a final assessment and diploma.

Churches can hold Sunday schools in parishes or ecclesiastical institutions.

There are no RI teachers in schools but in each parish There are priests, nuns or lay people who are qualified to teach, or receive a “missio canonica”. There are two catechetical institutes (not officially recognised the state) for the formation of catechists.

The Orthodox Church (as the first official Religion of the State) is studying with the Ministry of Education the possibility of introducing not exactly RI, but Orthodox education in schools. The Catholic Church has submitted a programme for optional RI courses in schools and is waiting for the Ministry’s response.

For the time being, lay people with appropriate training and local Byelorussian priests are very few, Therefore the Catholic Church in Byelorussia is not ready for RI in schools.

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Table of the Status of Religious Education in European Countries Country Lithuania

Religious situation

Educational system1

Catholic schools2

Legislation for RI

Population 3,3 million 75 % Catholics 4 % Orthodox 0.8 % non-reformed Orthodox 0.6 % Lutherans 0.1 % Evangelical Reformed Church

1–4 primary school 5–10 lower secondary school 11–12 higher secondary school

1 % of schools are Catholic, in these RI is taught twice a week and in some it is assessed with marks

Moral education (Religion and Ethics) is a compulsory subject in all types of schools. RI is denominational; the choice is made by parents each year, and after the age of 14 by students themselves. RI is regulated by specific laws and there is a Concordat with the Holy See. There are 9 traditional denominations with the right to teach religion in schools.

It is not a subject assessed with marks, and students must obtain a credit, There are no exams.

R b C t C e c g N r b

45 min. / week Up to 2 hours / week in Catholic schools, and in some it is assessed Alternative: Secular ethics

Bosnia and Herzegovina

Population 4.3 million 43 % Muslims 31 % Orthodox 18 % Catholics 8 % Others

Greece

Population about 11 million 97 % Orthodox 2 % Catholics 1 % Others

1–5/6 kindergarten 5/6–14/15 primary school 14/15–18/19 High school

There are 7 private Catholic schools that include primary, middle and professional education as well as high schools

RI is a right established by the constitution as part of the state educational system.

It is regulated by an agreement between the Holy See and Bosnia Herzegovina dated 2007 as well as by the state laws on education.

Classes are held following a denominational model and as a compulsory subject, with the right of choice at the beginning of the school year only. This choice, if not specifically withdrawn is considered applicable for the following years of a given cycle of studies.

Usually there are 2 hours of RI per week with a few exceptions RI is assessed like all other compulsory subjects with votes and exams.

In primary schools there is no alternative subject available while in middle and high school the alternative subject is “ethics”.

There are 11 schools run by local churches or religious congregations

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Th B t g p o b a n e R a C m a t

e

e

Jacek Tendej: Teaching Religion in Polish Schools Programmes and objectives

Catechesis and pastoral care

Teachers

Additional notes and information

RI programmes are the responsibility of the Lithuanian Bishops’ Conference and the objective is to teach the foundations of the Catholic faith and analysing existential, moral, social, and cultural problems from a religious perspective.

New textbooks, didactic material, and evaluation standards are being elaborated.

There is close cooperation between schools and parishes, RI’s objective also includes evangelizing and encouraging each student to establish a personal relationship with God through Christ, while catechesis is addressed specifically at preparation for the sacraments, offering catechism, biblical study groups, etc.

RI teachers can be requested by the parishes to cooperate in this preparation for the sacraments: being qualified, most of them perform services also in the parish.

The State must guarantee RI, it pays the teachers, (who have the same rights as the other teachers) and it finances their training as well as the publication of programmes and textbooks. The Church chooses the teachers and takes care of their formation.

Responsibility for employment belongs to diocesan catechetical centres, and teachers must receive a missio canonica from the local bishop, which is part of their qualification.

There are religious formation departments in lay universities (under the supervision of the Church) which issue a graduate diploma in Religious Studies (4 years) and it is possible to study for a Masters degrees (2 years)

The country is affected by more than half a century of Soviet domination and – recently – the consequences of postmodern secularism have been added to those of communist domination.

Notwithstanding that, request for RI appears encouraging: 53.2 % of students attend Catholic Religion Instruction and recent surveys indicate that families’ expectations concerning RI are good, both at a cultural level and due to its influence on the character and growth of the children. It is also interesting that this survey, on the other teachers’ expectations regards to RI indicates that most of them expect it to have a positive effect on young people’s morality

The Episcopal Conference of Bosnia Herzegovina, in cooperation with that of Croatia, drafts, guarantees and confirms RI programmes for various kinds of schools. These programmes become compulsory for schools after being assessed at a local and national level by the competent educational authorities.

RI tries to teach a systematic and complete awareness of the Catholic faith that is also ecumenical and open to dialogue at an informative, cognitive, affective and operative level.

The Bishops have stated the diversity, but also the close connection and complementarities of RI and parish catechesis. There are shared elements in these two forms of education but also significant differences. While RI in schools is addressed at learning about the faith in a systematic manner, the objective of catechesis consists in initiation in the experience of personal and shared faith.

Within the framework of the educational system, the juridical status of RI teachers is the same as for all other teachers working in state schools.

Qualifications for a RI teacher include studies recognised by the Church and by the State, and a “mandate” or “missio canonica” from the Diocesan Ordinary.

In compliance with educational laws and with the Concordat, the Episcopal Conference and all the dioceses are responsible for the ongoing professional training of RI teachers.

In recent years there have been attempts to define the concept of religious instruction as “religious culture” (or a culture of religions) compulsory for all students.

Each religious community responsible for a school is also responsible for training the teachers.

In this country there is “an ecumenical mission of a Catholic school within a mainly Orthodox environment”

s,

n

s

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Table of the Status of Religious Education in European Countries Country

Religious situation

Educational system1

Catholic schools2

Legislation for RI

The Netherlands

Population 6 million 48 % agnostics 27 % Catholics 15 % Protestants 5 % Muslims

1/8 primary school 9/13 secondary school

About one third of Dutch schools are Catholic and completely financed by the state

In state schools RI is not part of the normal curricula and only partly financed by the state (at a local level)

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Jacek Tendej: Teaching Religion in Polish Schools Programmes and objectives

y

Catechesis and pastoral care

Teachers

Additional notes and information

There is a significant difference between catechesis (as initiation in the Catholic faith) and RI in Catholic schools, which is a general introduction to religions and to the world seen from a Catholic point of view.

Teachers normally train in Catholic Centres for Higher Education and must have a â&#x20AC;&#x153;missio canonicaâ&#x20AC;? so as to be permitted to teach

The standards required for teaching religion in state schools were not clear until very recently.

Work has now started for the introduction of such standards and this may result in state investments for denominational RI in state schools.

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Table of the Status of Religious Education in European Countries

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Anton Česen: The Youth and Their Faith Today

III. Perspectives on religious Education Anton Česen

The Youth and Their Faith Today

“I’ve had enough. This is too much. This is tyranny, not alliance.” Nowadays, such statements can be heard among young people quite often. They seem to convey a sort of existential uncertainty of the youth, who are confronting their lives and the questions that arise from the uncomfortable situations they find themselves in.

This paper addresses today’s youth and their religious experience. Considering the above title, many would immediately think of the traditional forms of religious practice, shrug their shoulders and propose that the young nowadays are obviously not religious, since they do not believe. The best way of understanding a young person is to observe how they see themselves in the world, in relation to others, and how they see themselves in relation to the Transcendent. A great deal of research has been conducted in the past few years and can help us understand the youth, but this statistical data does not provide sufficient insight. It is through a young person’s personal story that their religious experience – sometimes openly and sometimes more subtly – is revealed.1 The first part of the paper considers some characteristics of our time − the beginning of the third millennium − which is marked by certain traits previously not present to such an extent. Who are today’s youth and what is the nature of their religious experience? The last part attempts to propose some possible ways to understand the young and some possible contexts in which their religious experience can be revived.

The Perception of Time and Space Among the Young Nowadays the young describe and define their perception of time in many different ways. Their own relation to memories, history, the present moment and the notion of the future are several categories which define the perception of time.

All people – including the young in their own specific way – keep encountering their memory, planning for the future and the notion of the present, which is often

Two Slovenian and one Italian research study conducted in the past two decades were used as sources in the paper. These are: Jože BAJZEK et al. Odiseja mladih. Didakta, Radovljica 2008 [The Odyssey of the Youth]; Mirjana ULE. Mladina 2000: Slovenska mladina na prehodu v tretje tisočletje. Ministry of Education and Sport, Office of Youth and Aristej, Maribor 2002 [The Youth 2000: Slovenian Youth at the Threshold of the third Millennium]; Mario MIDALI and Riccardo Tonelli. L'esperienza religiosa dei giovani. ElleDiCi, Leumann (To) 1995.

1

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troubled but at the same time full of opportunities. Encounters with the perception of time are essentially connected to the perception of life itself.2 Describing and defining time and spatial dimensions at the beginning of the third millennium is a demanding task. Several descriptions speak of time as a labyrinth, as a concept which has been broken into small pieces which usually are not interconnected.3 A comparison with the Internet where everything can be accessed in real time, without past or future, immediately springs to one’s mind. Everything depends on the individual, and subjectivity is highly emphasized. This leads to a sort of relativity, marked by certain processes which take place in today’s society, and undoubtedly different from the society of the past.

The society we live in can be characterized as follows: it resembles an archipelago, it has no memories and no dreams, it has no social calendars and holidays (shops are open at any given time), individuals appear to be lonely in the multitude of connections, there are no spaces (environments) with which one could identify (school is no different than the street), there are no distinctions between the young and adults (childhood is disappearing, adults seem to never grow up), the absence of a mother or father figure and their reversed roles make it difficult for a family to play its crucial part in a child’s development, and society is unable to utter any words which could bring some solidness and steadfastness. Today it is popular to speak about crisis and this crisis is not only economic but – with regard to the above characteristics of our society – social as well.

Thus we can conclude that for a young person the time he or she lives in is extremely unstable and unreliable; not because of the changes that have taken place in our society, but because of the experience of being caught in a bundle of processes which one cannot directly control and which deliver no hope for the future.4

The Young Today We would like to find an answer to who today’s youth really are and what marks their perception of spirituality. In order to do so, a few factors have to be taken into account.

First, we need to tackle the definition of youth. In the seventies “youth culture” was widely spoken about; however, today this notion seems to have disappeared or to have blended with the adult lifestyle.5 Nevertheless, there still are some terms In his recent work, Mario Pollo discusses different philosophical concepts of the dimension of time. Among other things, he illustrates how the perception of time in Judeo-Christian tradition is closely connected to the history of mankind as opposed to Eastern religions in which time signifies annihilation and rebirth, thus requiring an exit from the cycle of reincarnation. Cf. Mario POLLO. I labirinti del tempo: Una ricerca sul rapporto degli adolescenti e dei giovani con il tempo.

2nd print. Franco Angeli, Milano 2004, 11–13.

3 Ibidem, 13–19.

4 Italian philosopher and psychologist Umberto Galimberti addresses this question in his recent work The Terrifying Guest: Nihilism and the Youth in Slovene translation: Umberto GALIMBERTI. Grozljivi gost: nihilizem in mladi. Modrijan, Ljubljana 2009.

5 Mario POLLO. Modelli di approccio alla “condizione giovanile”. in: Francis-Vincent ANTONY et al. Pastorale giovanile: Sfide, prospettive ed esperienze, ElleDiCi, Leumann (To) 2003, 21–32.

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that characterize the young, for example their means of communication (mobile phones and text messages which even have their own specific language).6 Is it even possible to talk about the youth? In the field of upbringing the use of plural (the youth or young) appears to be very dangerous, as in an instant we can lose sight of an individual with his or her very own personal characteristics. However, by all means it is accepted that there are some characteristics that young people between the ages of 15 and 25 have in common.

Second, the relationship between religion and faith has to be established. Religion is a system of values, ideals, requirements, institutions and rituals. On the other hand, faith or the religious experience of the young does not identify itself with the religious community but rather goes in other directions and to other areas. These can range from the general need to turn inwards to searching for deep spiritual experience, from choosing only those aspects of believing with which one feels comfortable to a strong integral personal faith. From this point on, two roads can be taken: observing the young’s relationship to the Catholic religion or inspecting the question of religious experience among the youth, which influences their relationships with community but at the same time opens up a broader perspective. In the first case, the viewpoint is religion and the relationship the youth assume towards it, whereas the second case demands that we observe them in their lives as well as their religious experience. The latter approach should be adopted for the needs of our discussion since it is more encouraging for pastoral work and upbringing.7 The third factor that influences the research of the young and their world is the method of research. There are no objective analyses; every analysis is already an interpretation and depends on the viewpoint. Pedagogues and the religious should view the young, firstly, with interest (our exploration and research of their world have their own ways and aims in theological anthropology) and secondly, with a starting-point of recognizing “the seeds of good.” If one can not see at least a trace of good in the young, he or she should never be working with them. The young were created after God’s image and carry within them the gifts of Holy Spirit: “Now to each one the manifestation of the Spirit is given for the common good” (1 Cor 12:7).

This should be recognized as “the good seed” in each and every young person.8

The Youth and Their Faith in Sociological Research In the past decade two sociological research studies about the youth, their faith and religious experience were conducted in Slovenia. The first one was conducted by the Ministry of Education in the year 2000 and dealt with the faith of the young in fundamental categories: religion and religious life as areas of interest for the young, religious affiliation, going to church, attending Mass and religious services, attitude Paolo GIULIETTI. Giovani e religione (online). 2006. (Retrieved August 18th, 2010). Available at http://www.chiesacattolica.it/cci_new/documenti_cei/2006-03/20-3/PaoloGiulietti.doc, 1.

7 Prim. Vito ORLANDO. Religione. in: Mario MIDALI – Riccardo TONELLI (ed.). Dizionario di pastorale giovanile. Elle DiCi, Leumann (To) 1992, 808–818.

8 Paolo GIULIETTI. Giovani e religione, 3.

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towards religion and the system of values as represented among the youth. The results showed that the need for religion is widespread and common, but not within the frame of institutionalized religions.9 The second study entitled The Odyssey of the Youth10 was conducted seven years later in the newly formed Diocese of Murska Sobota. Young people from different school environments were thoroughly questioned about their faith and beliefs; two whole chapters are dedicated to the youth and their faith.11 The authors devoted a great deal of the questionnaire to religious experience and presented numerous analytical questions. The key questions tackled religious affiliation and attendance of religious services. The results were quite optimistic since the questionnaire covered a rather traditional, rural area (only a few cities were included). Both studies pointed out some perspectives on life (as well as religious life) of today’s youth, and we shall try to summarize them with the help of another study by Italian researchers.

Different Ways of Believing Among the Young An Italian researcher who has studied the youth, Mario Midali, presented different ways of believing among youth who claim they “are religious,” “believe in God” or “have faith.” It should be understood that there are different concepts attached to words such as religion, faith, and belief as a result of our contemporary social context – complex and shattered, marked by subjectivism and an ever-increasing role of the individual. There are at least twelve groups of “young believers” as listed below, from those who are closest (1) to those who are furthest from the Catholic Church.12 1. Firm belief which is highly motivated. These are the young people who are motivated for and by religion and identify themselves strongly with it; in this group there are more girls than boys. Sometimes a strong sense of belonging is present (stimulants), if it is absent, this is not an obstacle.

2. Honest belief in God which rejects certain religious truths (dogmas), raises questions and encounters obstacles, especially in difficult situations. This attitude shows clearly the subjectivity of religious experience of the young.

3. Honest belief, but with some uncertainty and deficiencies. It can be observed among youth who do not comprehend some aspects or notions of Christianity Cf. Mirjana ULE, Mladina 2000, 56–59 in 150. According to the study, 72 % of poll participants claimed to be Catholic in the year 2000. 1.1 % regularly attend church more than once per week; 9.7 % regularly once per week; 12.1 % at least once or twice per month; and 25.3 % never attend church. In comparison to the data from previous years, there is a noticeable increase in the number of people claiming faith. However, regular religious practice has declined sharply while the number of those attending service only occasionally is growing steadily. In 1993, for example, 19 % of people regularly attended holy service on a weekly basis.

10 Cf. Jože BAJZEK et al. Odiseja mladih.

11 Marija SRAKA. Mladi in vera. V: J. BAJZEK et al., Odiseja mladih, 179–247 in Janez SRAKA, Mladi in vera: drugi del. V: J. Bajzek et al. Odiseja mladih, 250–276.

12 This categorization is taken from Mario MIDALI. L‘esperienza religiosa dei giovani. in: Francis-Vincent Antony et al. Pastorale giovanile: Sfide, prospettive ed esperienze, ElleDiCi, Leumann (To) 2003, 63–65.

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(e. g. the existence of Hell or the idea of a God who punishes) and drift away from the institution of the Church as they do not understand it.

4. Belief which cannot be adequately expressed and is accompanied by doubts (e. g. the existence of God and other notions of Christianity); it is present among the young of both sexes and confirmed by results of many research studies.

5. Believing as a habit, oriented towards comfort or self-interest (God can help me in troubled times, or social benefits as in the case of church weddings) is detected among those who lack the sense of belonging to a community.

6. Renewal of faith which was temporarily lost can be observed among those young people who have gone through some difficult situations or frustrating experience.

7. A way of “subjective” believing has been developed by the young who do not belong to the Church and have their own way of believing (adapted to their needs and taste).

8. Belief with “pauses” is typical of youth who believe but experience a sort of emptiness in religious practice, or those who do not believe but nevertheless turn to God from time to time.

9. A neutral attitude towards religion, taken by the young who normally do not side either with religion or against it. It is typical of those who do not belong to the Church and who have not acquired enough convincing evidence for or against religion.

10. A choice which is basically secular but is not completely closed to the concept of the Divine and is also open to some Gospel values. It appears among the young who do not belong to the Church and live in highly de-Christianized environments.

11. In addition there are other modes of belief among the youth, the so-called weak or substitutive religions: horoscope, fate, and reincarnation.

12. Belief in life after death is quite widespread among young people, including those who belong to the Church as well as those who do not.

We could conclude that the range of methods and forms of believing is even wider than the twelve aforementioned points, and encompasses those who acknowledge the teachings of the Church to those who simply like the idea of believing in life after death.

The Rise of a “New” Religious Question The crisis of ideologies at the end of the previous century triggered the rise of a new need for spirituality. Religion has not ceased to exist, although this has been predicted by some many times. Let us mention only a few events that can confirm our point indisputably: youth gatherings (diocesan as well as on the national and international levels); spiritual weeks and summer camps for the young; various activities prepared and carried out in parishes; World Youth Days and meetings; reactions at the death of Pope John Paul II; films, video clips and programmes dealing with religious topics and issues; and a great interest in books and literature on spiritual life. However, one can sense how secularization has changed our comprehension of religion and spirituality: the attitudes of the young are different than they used to be.

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Some key concepts13 have been accepted as typical of our era which apply to all age groups, but especially to the youth. They are somewhat ambivalent and multilayered as they contain both positive and negative aspects.14 Five of these phenomena are discussed in the next section: subjectivity, emotions, temporality, weakness and relationships.

1. Subjectivity One of the basic characteristics of our time is subjectivism reflected mainly in the absence of a firm centre from which ideals and values could spring. Our culture is pieced together and neither objectivity nor truth can find its place within it. Therefore the youth appear to be trapped in a world of their own needs, constantly proving themselves on the basis of personal desires and emotions as created in their own world of symbols. Spirituality is deeply personal. They find it difficult to establish a relationship with a structured religious community and consequently only choose from it what brings them profit and advantage. Whenever they come across something appealing they take it, which leads to various forms of syncretism.

On the other hand, focusing on an individual has its positive implications as well: rediscovering the value of one’s conscience, which in today’s shattered world remains the only guide for emphasizing personal responsibility, and which is valuable for education in terms of one’s inner spiritual life.15

2. Emotionality The emotional dimension is becoming of greater and greater importance in the social life and spiritual experience of the young. Instead of the truth criteria (“I believe or do things because I know they’re true”) the feel-good criteria is often established (“I believe or do things because it feels good to do them, or because I feel good with the person who does it”). Different media must have contributed to this shift.

Religion based on emotions is sometimes very strong, but it is weak when it comes to personal engagement, leading to wide gaps between the Gospel and culture, religion and everyday life.16 On the other hand, this shift means that religion is no longer about fear of God but rather a matter of love and of one’s heart. This implies that one does not believe on the basis of rules and regulations but rather because they are instructed or inspired by their heart. This corresponds to the central notion of Christianity, which is not based on a system of truths, values and rituals but is rooted in a person in the figure of Jesus Christ. Focusing on one’s emotions enables working with young people in this area: they learn how to express feelings, recognize them and convert them into what tradition has named “a distinction of spirits.”

These concepts can be characterized as “codes” since they are visible but usually not recognizable immediately.

14 Cf. Paolo Giulietti, 4–9.

15 Cf. Cathecism of the Catholic Church, 1776–1785.

16 Cf. PAUL VI, Evangelii nuntiandi, 20.

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3. Temporality The young are extremely focused on the present and thus lose ties to the past from which they came and the future toward which they are headed. Religion at its very core springs from tradition and is oriented towards eschatology. The Catholic religion is essentially defined by the spirit of community and intergenerational dialogue. The most obvious consequences are a weak ability to plan for the future and make important life decisions (such as a decreased interest in marriage or clerical vocations). The meaning of life is therefore out of sight and instead the focus is on seizing the present moment. Italian psychoanalyst Umberto Galimberti claims that science, technology and revolution replaced the once-firm standpoint of Christianity, but they cannot offer happiness.17 The future is a threat and the past is evil; the present moment has to be seized fully.

The young long for happiness and this might offer an opportunity to redefine the meaning of “kairos” – today is the day of salvation. The spiritual dimension of the present helps people to accept the past and look forward to the future, critically assessing their activities at the present moment. Every era conveys its own signs of hope, which is precisely what Galimberti stresses in his writing: youth brings along the power of expansion which has to be directed not only in its expectations but also in its hope.18

4. Fragility Personality used to be spoken of as something solid, but this opinion has changed recently. The young are constantly subject to adapting, which leads to vagueness and incapability of coping with reality. They take many alternate routes, as they are too confused to find healthy ways of relaxation.

This is a good opportunity to show them how to confront the weight of every single day. From the spiritual point of view, the image of a pilgrim should be recalled: the image of somebody who is on his or her way, aimed at a goal but hasn’t reached it yet. Being open to life means being open to the challenges which life holds in store for us. “Spirituality in motion” can vivify the Gospel, but has its drawbacks if one only strives for strong experiences but is not capable of personal synthesis.

5. Relationships Today’s youth are fond of stressing the importance of relationships. However, these relationships are confined only to their closer circles; very few relationships contain the dimension of social engagement. In the Western world (as well as in our society) young people stay with their families for a longer period of time and even relationships with the opposite sex are not oriented towards the future.

On the other hand, the tendency towards relationships is an opportunity or a point of departure towards a relationship with God, who is also close to us. There are some factors which can help us establish and cultivate this relationship: witnesses Cf. Umberto GALIMBERTI. Grozljivi gost. 14–20.

Cf. Ibidem, 123–125.

17 18

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to faith, a relationship which becomes highly motivating, or peer19-education (peers have decisive roles in the process of upbringing). If the young feel prepared to live their religion through relationships, the Christian community should become aware of the importance of relationships in their various forms. The life of the Church should strengthen the sense of community which awakens and promotes different forms of sociability and intergenerational relationships.

Conclusion I believe that any Church community – be it a parish, school or otherwise – strengthens its religious experience through their work with the young. It can achieve this through personal relationships; by discovering the beauty of every single day; through hardships, difficulties and overcoming these; but above all through emphasising the value of the individual, regardless of his past or background, and helping him be together with others and for others.

Abstract At first sight it seems that today’s youth do not have or want to have anything to do with religion. Sociological research proves that fewer and fewer young people are attending religious services in the Catholic Church. Also widely spread is a certain general moral relativity – people set their own individual values, without taking into consideration any external authority.

On the other hand, there are many indications that the young strongly feel the need for spirituality. They look for the answers among those who seem to offer them “the best solutions.”

The challenges and tasks for the Church are therefore: interest in the world of the young and recognition of “the seeds of good”. To enter this world the Church can use five “codes”: subjectivity, emotions, immediacy, fragility, and relationships.

Keywords the young, faith, religious experience, temporality, social research

Peer-to-peer is an expression from internet communication; packets of information are exchanged through different servers without a central infrastructure as each is connected with all others.

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Stanko Gerjolj: The Importance of Religious Education in Shaping Community

Stanko Gerjolj

The Importance of Religious Education in Shaping Community

People are capable of forming only a limited number of close relationships. From this point of view, it is easier to form a lively community out of one department or class rather than from the entire school. In the Slovene school system, secondary school students are assigned a class of around twenty to thirty students with whom they take all their courses throughout all years of study. This “homeroom” class can foster an appropriate collective identity. Students meet there on a daily basis, spend a lot of time together and create a collective sense of belonging.

Developing a healthy collective identity is of course a demanding process which evolves slowly and cannot be forced. Classroom relationships are not “business” relationships, but are created on the basis of friendship. Classmates are not “colleagues” with each other but are friends with shared experiences. On the basis of such personal relationships they learn to accept and understand each other, which in turn enables creative and constructive cooperation.

This is especially true for the adolescent phase when students are particularly sensitive with respect to intergenerational as well as generational relationships. Unresolved relationships disrupt their learning and hinder their creativity.

1. “At the Beginning” is Religious-Moral Intelligence Daniel Goleman, the well-known scholar of emotional intelligence, postulates that “at the beginning of mankind” existed the hippocampus and amygdala, the two parts of the brain essential for the sense of smell. From these two evolved the cortex and the neocortex, which are responsible for learning and memory (Goleman 1997, 33).

This exciting hypothesis sent me directly to the Biblical Garden of Eden, where Adam and Eve stand before the tree of knowledge: “Out of the ground the Lord God made various trees grow that were delightful to look at and good for food, with the tree of life in the middle of the garden and the tree of the knowledge of good and bad” (Genesis 2, 9). The majority of biblical interpretions explain the tree of knowledge of good and evil in terms of religious and moral significance (Krašovec 1999, 69).

In light of Goleman’s hypothesis that the first roots of cognitive ability lie in “smell,” it is interesting to note that the trees of paradise – including the tree of knowledge of good and evil – are described in Scripture as “delightful to look at and good for food.” The Bible takes sight and taste into consideration, but does not mention smell. Nor is the sense of smell mentioned in the context of the story of Original Sin: “The woman saw that the tree was good for food, pleasing to the eyes, and desirable for gaining wisdom” (Genesis 3, 6a). This indicates that God directs the evolution of man’s cognitive activities in such a way that the process of learning includes broadening experiences and wisdom.

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Man therefore knew how to react on the basis of taste, sight, possibly hearing and most certainly touch before he reacted to smell. At that time man did not yet have a learned, and in this sense preventative, knowledge of “good and evil.” In Paradise the first human learned directly from the consequences of his actions. With taste and touch we immediately receive the consequences of actions; in order to taste, the food must already be in us, and in the moment of touching we already sense pain.

In both instances there is no time for preventive learning; therefore, these two senses symbolize “unconscious reactions” because at least formally we cannot anticipate the consequences. We receive the effects of taste and touch in the very moment of perception. In God’s communication with the First Man, which is symbolized by the Creator’s “breath of life” (Genesis 2, 7), God warns him both fundamentally and theoretically about the danger and effects of consuming the fruit from the tree of knowledge; however, theory alone apparently does not persuade. It is clear that man becomes “wise” only on the basis of “taste” or learning from his own mistakes.

In comparison with taste, hearing and sight offer a bit more time to prepare a proper reaction; however, from the viewpoint of learning, these two senses probably did not exert enough thought to instigate the development of the “cortex.” According to Goleman’s theory, it is by all means the sense of smell which, at the beginning of God’s evolution of man, most influenced the preventative decision in favour of good and against evil, and likewise stimulated the development of cognitive along with moral and religious abilities. If it holds that the cortical centres of human cognition developed from the brain centres for smell, then it is clear that precisely this mode of perception gave man most to “think” about – in other words the most incentive and motivation for learning. From this viewpoint it is also logical that the Bible does not mention smell in context with the tree of knowledge since Adam and Eve had not yet considered it. If they had, they might have “recognized” in a timely manner that something in the snake’s temptation “smelled” foul. However, the eyes were too “hungry” and enticed them to skip over the learning process of “smell” and go immediately to tasting the (forbidden) fruit. Sin was committed – thoughtlessly – before Adam and Eve “recognized” the smell of the complicated situation. Yet God had a better developed sense of “smell” and immediately after the Fall sensed that something “smelled” foul in Paradise. For that reason, He sought out Man, instructed him and corrected his moral attitude. In that way God set moral teaching as the foundation of all teaching, or moral intelligence as fundamental intelligence.1 On the symbolic level smell is also the primary “root” of learning and contemplation as it completes the senses of sight and hearing. After we have seen and heard something, the intuition of “smell” allows us to decide whether we will consume it.

If the sense of smell informs us that something is bad – even if it is pleasing to the sight and taste – we most likely will reject it. Even the Bible teaches us that “love goes through the stomach.” Whatever has a foul odour and does not come from love is not good or wise. This logic brings us not only to understand that moral and religious learning are relevant questions for overall education, but it leads us to the “cognition” that they are the “teachers” of all other processes of learning. Only upon Adam’s and Eve’s excuses show how demanding moral learning is.

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encountering the challenges of smell and deciding in favour of good over evil did man learn and become an intelligent being.

Considering the fact that Adam and Eve hid from God after committing Sin, we can assert that moral intelligence is actually rooted in religious learning. That is to say, they were not morally cured by intelligent understanding or by an independent decision, but reached both of these through religious communication with God. In this sense, religious intelligence falls among the basic forms of intelligence, as does moral intelligence. Moral learning is actually nourished by religious communication.

Contemporary neuropsychological research has found that humans also have a special brain centre for religious learning, which even unleashes distinct bio-chemical processes (Gams 2005, 43). This does not mean that all people are “believers,” but that we have the capacity to develop faith, and likewise religious learning. For example, in addition to activating the religious and other brain centres, a prayer for a loved one activates the same brain centres as communication with that person, although in different intensities. This is understandable, because in prayer we are emotionally related to the person for whom we pray. Like other forms of positive communication, prayer strengthens human psychological stability and helps to improve mood.

It must be pointed out that this kind of neuropsychological research is still in its early stages and does not allow for hasty and definitive conclusions (Musek 2005, 50).

Some psychologists seek to strictly distinguish between the spiritual and religious, and often restrict the religious dimension of life to rituals without communication (Zohar, Marshall 1997, 177). In most cases this refers to contemporary spirituality without religion, related to the “New Age” movements. Behind these trends probably lies the perspective of capitalist marketing which asserts the individual at the expense of community (Gams 2005, 44). It is easier to manipulate an individual than a community; like in marketing, the New Age movement sees a person as a “buyer” who alone, without the “obstacles” of community and religion, is able to govern his spiritual life.

Irrespective of the interpretation of spirituality, researchers have linked spiritual intelligence to the question of meaning. In religious cultures, including in Christianity, these issues are inseparable and intertwined, which coincides well with the results of empirical neuropsychological research. As stated, neuropsychologists note that meditation and prayer activate specific brain centres (Musek 2005, 49) that “govern” religious experience and connect it to other regions of the brain.2 Although some researchers have tried to prove the harmful effects of religion, the overwhelming trend of empirical data tends towards positively evaluating faith, as evidenced by arguments for psychological stability and satisfaction with life (Musek 2005, 50). These arguments gain even more strength if we consider the role of religious life in shaping community (Gams 2005, 44), which in our case is of special importance.

In this context, the concept of “neurotheology “ has been formed, which probably will not have any lasting effect as both neuropsychology and theology are sceptical of it (Musek 2005, 49).

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2. Religious Education Supports Problem Solving “Motivation, emotion, and cognition” are three fundamental mental operations.3 All three of them are connected to emotional intelligence and emotional learning processes.

Emotional intelligence can be defined as “the ability to perceive and express emotion, assimilate emotion in thought, understand and reason with emotion, and regulate emotion in the self and others” (Mayer, Salovey 1997, 27). Whether we will love or hate a particular “other” is not only dependent upon the other but also upon the way we “see” him (Nussbaum 2001, 28).

2. 1 Emotional Problems Many students come to school from difficult social and family backgrounds which make it hard to concentrate. They often transform their problems into aggressive behaviour. Adolescence is also the most emotional period of life. During this time, teenagers want to “end” their childhood and become very nervous if adults ignore their challenges and needs (Gerjolj 2009, 72). More so than the adults, they feel that „forgetting“ the past does not lead to a solution for the future. They want to come to terms with their childhood, and if they feel that adults only superficially address their problems then aggression becomes their „natural“ reaction.

Although it is good if the entire school cultivates a sense of belonging and tries to foster collective identity, from the point of view of an adolescent the environment and community where students feel the greatest affiliation and where they are the most emotionally connected is the classroom. When using the expression “we,” they have in mind their particular class and not the entire school, especially if it is large. With a good and sensible teacher who is in tune with their psychological development, they often experience their class as the most secure environment where they can talk „about anything.“ Through captivating and motivated discussion and resolution of life issues on the emotional level, the “homeroom” class can provide many opportunities not only to mitigate aggressiveness, but, moreover, to creatively prepare young people for the future.

Neuropsychology teaches that emotional activity uses at least five brain centres.

Visual perception first reaches the thalamus, which “translates” it into the language of the brain and then sends it on toward the visual cortex, which disperses the signal to the other interested centres. A great deal of information involved with emotional perception stops in the amygdala, the emotional centre as well as a type of warehouse for emotional experiences. If visual perception is emotionally strong and demands a fast reaction, part of the perceptive information travels by shortcut from the thalamus to the amygdala (Jensen 2005, 16), and thus by-passes the visual cortex. Accordingly, the amygdala receives unprocessed information and thus senses an “unusual condition” or danger. In such situations a person reacts before he knows the “how and why” of a better way to proceed. The information which the amygdala receives via shortcut gives rise to a rather overwhelmed state and these precognitive emotions Some psychologists speak of four main mental operations and add conscience to the three above-mentioned ones (Mayer, Salovey, Caruso 2000, 397).

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force a person to react within a moment. Because the information is not modified, the reactions are quick but also unthinking and often imprecise.4 Undoubtedly it is possible that precognitive emotions overwhelm us and bring us to a state where “we do not know what we are doing.”

The amygdala is also the place of remembering emotions. When we learn deliberate emotional management, the amygdala sends emotional signals to the “frontal cortex.” Here there are two brain centres called the “prefrontal lobes,” which work to further translate emotional experiences. On the basis of these transformed emotional signals, we make decisions and shape emotional experiences. Negative emotional signals are gathered in the right “prefrontal lobe,”5 whereas the left “prefrontal lobe” is intended to control negative feelings and to master them, in other words to prevent their “eruptions” (Goleman 1997, 47). The cooperation of these two centres thus takes over the role of emotional “manager.”

As a type of storehouse for emotional memories, the amygdala also often uses experiences from early childhood. If we link the possibility of uncontrolled emotional outbursts as the result of information travelling from the thalamus to the amygdala to the role of unprocessed and non-verbalized emotional experiences from early childhood, many catastrophic acts of violence committed by a child, youth or adult can be explained.6 It is simply the moment when unprocessed negative emotional information floods the amygdala and then – in some type of entanglement of infantile fear, bestial strength and technical cognitive abilities – the result is “I do not know what I am doing.”

Contemporary understanding is rather encouraging in that emotional life is not as dependent upon early childhood as was long thought.7 Thus through intense work on the self a person is capable of repairing his relationship to himself and regulating emotional life even as an adult (Showers 2000, 284). Especially in connection with social intelligence, moral intelligence takes care of the challenges which a person needs for the formation and development of emotional intelligence. Moral intelligence – most often in harmony with the religious dimension – reflects life through the glasses of the ultimate meaning of life and so imagines emotional sensibility and activity (Coles 1999, 148–149). Sometimes we are faced with dilemmas which Because of this one can be similarly startled by a coiled rope as by a snake, and can similarly “recoil” or “attack”.

5 According to traditional and contemporary neuropsychology, the right hemisphere of the brain tends towards integrative methods of reasoning whereas the left hemisphere tends towards analytical (Jensen 2005, 14). We are likely more strongly affected by negative and painful emotions than positive ones, and it is therefore understandable that in these instances the left hemisphere must also cooperate to control negative emotional experiences.

6 Modern neuropsychological research confirms that autism, hyper-activity and many other forms of “diseased” reactions are undoubtedly connected to social education and thereby also to the questions of emotional and moral education (Kihlstrom, Cantor 2000, 374).

7 However, it is true that emotional abuse leads to traumatic consequences with regards to intellectual and other cognitive functions. Instead of using their energy for creativity and (even biological) development, abused children use the majority of this energy to overcome stressful situations and survive emotionally (Jensen 2005, 23).

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demand moral decisions before we can completely comprehend the question. In such cases traditions and sound religious knowledge play a very important role.

The above mentioned cooperation between the left and right prefrontal lobes creates a unique intersection where emotional and cognitive thinking come together (Goleman 1997, 48–49). It is at this intersection where emotional decisions are formed. It is interesting to note the increasingly widespread opinion that the symbiosis between cognition and emotionality is augmented in the learning process (Forgas 2000, 388–389). We can take this as a direct suggestion for integrative learning and teaching, which also includes religious education.

From the perspective of clinical psychology, an adolescent is torn between independence and affiliation, and in terms of educational psychology he or she is torn between “feeling” and “knowing.” The art of religious learning – especially during adolescence – has its roots in “feeling.” Once adolescents “feel” themselves, they are also willing to listen. Therefore, at this stage quiet meditation plays a key role in religious and general personal development. Various forms of imaginative visualization trigger nonverbal communication that allows them to “observe” themselves in concrete life situations, into which God later unobtrusively enters as their companion and Savior.

The next stage of religious learning or proclamation is non-verbal expression.

Adolescents often want to talk, but these conversations are usually superficial and “empty.” Confessional testimony is a difficult step for every human, because we use numerous defence mechanisms and detours. It is therefore necessary to find ways of communication that prevent excessive avoidance and truly prepare the way for religious proclamation (Ellgring 2004, 8). Activities such as drawing, sculpting, pantomime, and working with symbols are excellent methods. Adolescents may feel that the picture will tell more than words, so it is understandable if they resist such methods. 8 We often later discover that learning through non-verbal expression is more profound than expected.

Verbalization of the created “products” almost automatically generates a climate of prayer. With a little skill we can create an environment where young people feel the need for prayer. In this way any verbalized testimony can be concluded with spontaneous intercession or thanksgiving using the interjections “Lord, hear us” or “Thanks be to God.” I see the therapeutic aspect of religious learning and teaching first in testimony and then also in emotional solidarity which we reinforce with positive religious communication. Theological proclamation follows only after such an experientialemotive component and positive communication. Informally the adolescents have already participated in such proclamation, and the formalization helps shape and mediate it so that they can integrate it into their own experiences. In these cases they often arrive at the traditional “aha!” recognition. This can bee seen as a type of “ambivalent tension,” where young people sometimes consciously love God and Sometimes at the beginning of such methods they become even more restless than we are accustomed to. While some skills are needed to calm them down, it is good to know that in most cases this is a creative restlessness, a kind of stage fright because they sense they will experience deeper learning than they had expected.

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unconsciously hate Him, and other times it is reversed and they intuitively love Him but “consciously hate” Him (Ringel, Kirchmayer 1986, 30). The so-called “aha!” recognition arrives in moments when they can unconsciously or intuitively start to love God in connection with actual events. In conjunction with emotional intelligence, where the young reflect their problems and challenges from the perspective of life’s “ultimate meaning,” religious intelligence often puts life on “new foundations.”

2.2 Character Building and Religious Education In his book Grundformen der Angst [Basic Forms of Fear] Fritz Riemann describes four types of anxious personalities. Each of them can lead to uncontrolled emotional outbursts which are not only harmful for the individual but also for his or her environment. That is why it is of utmost importance to strive for a positive atmosphere and good communication in class, especially during adolescence.

The first personality group consists of people with mostly schizoid characteristics who tend towards independence and autonomy (Riemann 2003, 20). It is typical for them to hide and control their personal emotional life. They like to talk about general issues, but they are at a loss for words in personal conversations. It is said that they “run away” from permanent personal relationships because they are afraid of losing their own freedom and uniqueness (Riemann 2003, 26). They are very capable of making connections and are known to be good organizers. They usually are popular with their peers, but they do not want to “commit” to anyone long term.

The second group consists of persons with depressive traits. They yearn for closeness and wish to be “completely” accepted. In their desire for total acceptance they forget about their “self ” and about the “self ” of others (Riemann 2003, 68), and they know very well how to “subtly” burden themselves and others with complaining, jealousy and judgement. At first they are accepted into and comforted by the group, but gradually people turn their backs on them and avoid them, which bring additional sadness to their lives. Such people often wish to change social groups, once again searching for their “audience.”

The third group consists of “traditionalists” who fear change and react erratically if change occurs. Their typical characteristics are obedience and discipline. Fear of change and uncertainty forces them to create “absolute” order and permanent discipline, where creativity cannot exist. This characteristic comes out in partnerships in adulthood as well; such people more or less “function” rather than love (Riemann 2003, 120). As they get older, these characteristics, especially with religious people, tend to grow into scrupulousness. The root of such behaviour is lack of self-confidence, for which they compensate through strict discipline, routine and oftentimes perfectionism.9 Such people do not wish to stand out in a group; their typical response is to agree with “what the others will say.”

The fourth group consists of “artists” who cannot stand continuity and who do not respect causal relations. Possessing hysterical characteristics they often lose direction and connection with real life and like risking more than the circumstances allow The first signs of such behaviour are noticed with the need for frequent additional self-control. Sometimes this personality “must” double check if the door is locked, the light switched off, etc. At the same time they adhere to strict routine, such as bedtime, regardless of circumstances.

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(Riemann 2003, 158). They are constantly changing their life but are not capable of keeping order.10 Their only constant is unfulfilled promises. When in social groups, they are full of suggestions and sudden inspiration, which means that they actually function according to the womb principle, which is an explanation for the Greek word “hysteria.” What they most prefer is when they make the suggestions while others do the work.

The above mentioned characteristics are not so “clear” in reality as described in our “ratio” (Riemann 2003, 209). They do, however, appear in varying extents in all groups of people.

All of these characteristics are permeated by and to a large extent even directed by emotional charge present in every human being. Each of these groups longs for salvation, most often by trying to find it in their opposites.

It is interesting to note that many of these characteristics can be found in Jesus’ miraculous acts. For example, in Cana of Galilee (John 2, 1-11) we meet Mary.

She is sensitive and the first to notice that something at the wedding is missing, and brings this to Jesus’ attention. At first Jesus does not want to know anything about it and reacts like a schizoid personality. The solution is that Mary overcomes depressive feelings and becomes “strong”; Jesus imperceptibly listens to her, comes closer and performs a miracle. This is a unique example of what it means not to ignore but rather to surmount personal characteristics and complement them.

Jesus meets the conformists and the cowardly adherents to the law when they bring in a woman caught in adultery (John 8, 1-11). He brings them salvation by dispersing them and thus forcing them to make at least minimal personal decisions.

The crippled woman with a crooked back (Luke 13, 10-17) is an example of an obsessive-compulsive personality who has been bent by external pressures, pushed to the margins and unable to maintain a decent standard of living. But Jesus’ touch heals her and returns to her an upright view of the future.

A kind of “mixture” between schizoid and hysterical personality structures can be found in the event when Jesus calms the storm at sea (Matthew 8, 23-27). Everyone on the boat deals with their own issues, forgetting about God and letting him “sleep,” but when they start to drown, all is wrong and they instantly long for salvation.

Hysteria can also be identified in the possessed person bound with chains (Mark 5, 1-19) whom Jesus first calms through conversation and then frees from emotional negativity and beastly aggression.

I do not mean to reduce Jesus’ miracles to therapy. However, I am convinced that his word can touch a human only in concrete situations and only in the way that a person feels accepted, including their defects and characteristics. The Vatican Council definition “Gratia suponit naturam” embraces the person in all circumstances and also respects people’s character traits (Ringel, Kirchmayer 1986, 29). Jesus accepts, loves and saves everyone unconditionally. A person longs for the theological dimension of salvation, prayer and living communication with God through a sign of acceptance.

For example, they constantly talk about how “tomorrow” they will tidy their apartment or starting “tomorrow” they will get up early, etc.

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These characteristics are certainly not merely negative and oppressive, but in many situations are positive and redemptive. Depressed personalities, for instance, make the whole group much more sensitive towards people in trouble. Somewhat more schizoid personality types know how to pull depressed people out of their negative depths and encourage them not to see trouble everywhere. In this way schizoid personalities learn sensibility and empathy from the depressed, and depressed personalities can learn from the schizoid how not to get overrun by problems but to accept them instead. Without depressed personalities a particular class of schizoids could form peer relationships in which they would lose the individual in the “functional group thinking”; a depressed class without schizoid personalities would turn into a group of “whiners” consumed by personal problems. Only through interpersonal synergy can such a class develop into a community that is sensitive towards the “weak member,” and at the same time dares to establish goals and foster cheerful and creative communication.

A similar creative tension is formed by compulsive and hysterical personalities.

The compulsive dimension takes care of order, discipline and to an extent routine, while at the same time this group is ordinarily consistent and effective. Hysterical individuals can always ensure that there is no boredom or melancholy in the classroom.

Even though they are frequently calm and quiet, usually staying in the background, they are capable of “exploding” in a decisive moment and consequently give the entire class a “new colour.” Especially in tense situations and when communicating with authority the hysterical personalities will not let the group down; they stand up for the group also because they like to take risks and can easily assert themselves. If the situation goes “too far,” they can always count on the depressed types, who will sense it and quietly support them, as well as on the schizoid individuals who will gallantly settle the whole situation.

3. Religious Education Stimulates Comprehensive Learning The teaching method connected to the idea of integral pedagogy, which incorporates all aspects of life, is currently becoming increasingly important. Integral education is not only based on cognitive learning, but also considers physical, emotional, cultural, spiritual, and religious aspects. In the centre of the learning process stands communication. According to neurobiological research, everything that we experience through relationships is transformed into special biological signals in the brain which influence our abilities and behaviour and yet again result in communication (Bauer 2007, 15-16). Thus positive communication “trains” the body for better relationships, whereas negative communication paralyzes interpersonal relationships and additionally threatens successful communication. This pushes a person into stressful situations, and stress, fear of failure and humiliation are all “killers of learning” (Bauer 2007, 37).

Bauer cites three types of neurobiological signals which are of vital importance for successful learning and work. This “holy trinity” consists of dopamine which gives us enthusiasm, persistence and effort; opioids which assure we feel physically and emotionally well; and oxytocin which motivates us to enjoy being among people and feel connected to others (Bauer 2007, 19; Winkel 2005, 444).

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Sound and positive religious education also leads us to all of these biological processes – after all, it brings us closer to the emotional environment in which our bodies function well. In this sense, religious education can only construct a class community if it has a “central role” with regards to communication in the curriculum and if it is integrally conceived. Due to the formation of collective identity and sense of belonging it is good if religious education is denominational. It has to be sufficiently open so that those students who do not formally belong to the church or religious community of the majority feel accepted and can participate equally (Feiner, Jantscher 2008, 328). Appropriate denominationalism also enables members of other religious communities to seek their roots and develop their own religious identity through respectful dialogue, while at the same time they can successfully resolve their everyday problems within a genuine class community.

It is not necessary that religious education be intertwined with other subjects and learning content, but it is necessary that students know about it and that it is acknowledged to some extent in other subjects as well. Even though teaching is obviously anticipated in religious education, it is the student who is placed at the centre of the pedagogical and didactic activity. It has to do with a didactic and pedagogical process where an individual and the community transcend life questions. In this context religious education opens all the essential life questions including personal relationships in the classroom – among pupils and with teachers – as well as relations with parents and groups of friends. Thus the class community first consists of students and teachers – especially the ones who have a pedagogical role in the class – and in the wider sense also family members, students’ friends and other educational workers. The latter are of course not physically present in the class, but they can be indirectly included – when it comes to handling life questions. It is also beneficial if they actively participate on some occasions, such as at the end of spiritual retreats or during a “class Mass.” Such religious education is based on experiential learning and teaching and therefore on verbal as well as non-verbal communication, which means that we consider the total background of pupils and teachers and encourage alternative ways of expression. All this can also be done within mandatory (homeroom) class hours and it is good when compatible cooperation occurs in that context. The difference between religious education and class hours is that religious education provides more possibilities to open up to Transcendence and religious communication.

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New York: Cambridge University Press.

Riemann, Fritz. (2003). Grundformen der Angst: Eine tiefenpsychologische Studie.

München – Basel: Ernst Reinhardt Verlag.

Shachtman, Tom. (1995). The inarticulate society: Eloquence and Culture in America.

New York – London – Toronto – Sydney – Singapore: The Free Press.

Showers, J. Carolin. (2000). Self-Organisation in Emotional Contexts. In: Joseph P. Forges (Ed.), Feeling and Thinking: The Role of Affect in Social Cognition.

Cambridge: University Press, 283–307.

Winkel, Rainer. (2005). Am Anfang war die Hure: Theorie und Praxis der Bildung.

Hohengehren: Schneider Verlag.

Zohar, Danah & Marshall, N. Ian. (2000). Duhovna inteligenca. Tržič: Učila.

Abstract In a plural environment, the role of religious education is changing but is not lost.

Its denominationalism cannot be as visible as in the past, but nevertheless researchers have established that it is valuable – on one side it gives a sense of identity and belonging, and in an open and respectful atmosphere it can enable the same for members of minority religious communities. In this context, the key task of religious education is not a direct “catechetic proclamation.” Religious education is usually designed with the person in mind and primarily focuses on opening basic life questions. Simultaneously, it uniquely contributes to problem solving by introducing the religious dimension and communication into the learning process; in that way it transcends life and holds it in front of the mirror of the “ultimate meaning.” This role can only be fulfilled by a religious education that is conceived as a constitutive element of the entire program of study. It takes on a central role from the point of view of fostering communication and shaping class communities, which are more important for pupils and students than the larger school community. As it also includes religious communication, religious education theoretically enables the most fulfilling interpersonal and intrapersonal communication directly and transcendentally. The actual life beat of young people continuously poses new challenges that force religious education towards constant changes and improvements.

Keywords Religious Education, pluralistic environment, class community, communication, comprehensive learning

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Niko Tunjić: The Identity of a Religion Teacher

Niko Tunjić

The Identity of a Religion Teacher

Introduction The Second Vatican Council has put special emphasis on the calling of educators, a calling which many Catholic laymen posses, like others who have chosen different ways of life within the Church. An educator is anyone who contributes to a person’s education. In schools they are mainly teachers who have made it their profession.

They deserve special attention not only because of their number, but also due to the institutional setting of the school’s objectives. Supporting them are all those who are somehow connected to school education: principals, instructors, tutors and coordinators, who complement the teachers in class and education, as well as the administrative and assisting staff. The following examination of the subject and understanding of Catholic educators, although referring mainly to teachers, could be useful for any group of people in their specific job, and could be a source of encouragement for further contemplation.

From this perspective the teacher is not observed merely as an expert limited only to the systematic transfer of knowledge, but rather as an educator who wishes to educate in all respects, helping people gain academic knowledge as well as achieve personal growth. His mission goes beyond mere lecturing, but, of course, does not exclude it. For both of those missions – that of a teacher and that of an educator, one must possess the proper education and preparation. It is not possible to obtain the role of an educator today without such grounds. A special place within such overall education is the role of the religion teacher, which is the focus of my paper.

1. The Religion Teacher is Responsible for Others An educational relationship does not only involve a teacher spending time with a student. Physical closeness alone does not guarantee the closeness of hearts. That relationship requires much more than just being with a person: it involves providing help in someone’s wholesome growth. The religion teacher encourages, helps and supports a student’s personal quest and growth. In addition, the teaching of values, which should be firm and thoughtful, is not done in the service of some abstract truth, but in favor of the concrete growth of the student. This cannot be accomplished by the force of some established role, but by accepting the person “to win his heart and trust, for he has disclosed something valuable to the religion teacher − dialogue as a source of enrichment. Influential is the one who is recognized as a valuable person and is always available” (Vecchi 1998, 141).

A true educational encounter, of course, is not something that happens in a moment. It has its sequel, so everything that happens in a limited time needs further care.

The religion teacher becomes responsible for what he has “tamed” (Saint-Exupery 1982, 72). To teach and educate does not mean sending someone on the road with all the needed instructions; it means traveling the road with him, and sharing that 331 zbornik_final.indd 331

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inner journey. The two should walk together, but truly together – that is, in rhythm, going through all the steps revealed on the way.

If teaching and educating means participating with love in a person’s growth and building his future, then it cannot be something occasional. Instead, it requires real involvement in someone’s life. Education should not be about control of a person’s life, like a remote control or giving instructions from above. Rather it is a joint, relentless search and breakthrough towards achieving the purposes already set. This should be conducted with respect towards young people’s freedom “in accordance with their age and degree of maturity. We should always relate to them with love, goodness, attention, and awareness, and keep in mind that we cannot force them in their life’s path. In my experience, if you treat young people as mature persons and give them your attention, they can find the right path” (Garezonio 1997, 52).

The religion teacher is a friend of the youth, but not in the same way as they are friends to each other. He does not let them assimilate him; also, he does not assimilate them. It is a symmetrical relationship, but it does not mean it is a relationship of equals. This inequality “is noted especially when there is a large age difference.

However, it is present even when that difference is not that large ” (Vecchi 1999, 177).

2. The Religion Teacher as a Skilled Co-Speaker Aristotle said that man is a being that talks. His characteristic is speech, by which he can not only name things, but also predicate himself, his wishes and desires; he can use metaphors, he can detach a term from its original meaning and give it a new one. Education of man, especially in the early stage, consists of enabling a transition from the non-talking stage to the stage of a talking person, capable of naming everything that surrounds him and himself. Communication is a specific relationship, and the success of education depends on it. True communication is an art which requires not only the knowledge of the rules of communication, but also a special attitude towards our co-speaker, which is known by the term empathy. Communicability and empathy are the two characteristics of the efficient religion teacher.

3. The Religion Teacher Who Knows How to Communicate All of man’s “spiritual life consists of communication, dialogue, giving and taking, building of cultural areas which emerge only from mutual effort and love. Psychologists emphasize that a man needs a partner to build and develop his personality; he needs some ’you’ whom he faces within, who awakens new questions, judgments and decisions within himself, who is a challenge. A man is, by his nature, oriented towards spiritual community with other people” (Macan et al. 1995, 215).

Communication between a religion teacher and a student is a meeting in which both participants find something valuable. By this we do not mean only verbal but also non-verbal communication, communication on the subject level and communication as a relationship. On the subject level, success depends on whether words or, generally speaking, symbols are given the same meaning. So while on the subject level success depends on the expertise of the educator, on the relationship level a 332 zbornik_final.indd 332

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greater role is played by his pedagogical and psychological ability to communicate.

The spiritual dimension is of particular importance and it is today “acknowledged as an integrating factor of one’s education and his existential totality. Therefore, a spiritual component, in the widest possible sense, is as relevant to the student as it is to the religion teacher” (Baloban 1996, 19).

The purpose of the assistance given by the religion teacher to the student is to make him prosper in totality, on all three levels: intellectually, emotionally and spiritually.

While talking to his students on their way to Emmaus, like in many similar cases, Jesus sets an example of the perfect communicator, “the artist of words”: “Step by step he reveals to them the meaning of his passion and resurrection. Students listened carefully to the words of this traveling stranger. They were all ears. Their hearts were warm. The ice of faithlessness and hopelessness is broken and softens the hard heart” (Miranda 1998, 15–17). However, this is not everything. Those who are really resurrected will show themselves only in a sign, that of breaking the bread.

4. The Religion Teacher’s Ability of Empathetic Identification Of the many valuable characteristics that adorn Jesus’ conversation with the students, one is particularly important for an educational relationship – the ability to empathize. This is not merely listening with the ear; it involves total attention and listening with the heart. Therefore, we could ask ourselves, what actually is empathy?

We could say “empathy is a cognitive and emotional ability to identify oneself with another person’s position and seeing the world through their eyes” (Bratanić 1993, 61). Obviously, it is a complex ability. It involves the intellectual and productive spheres of our personality. It is a result of cooperation between our cognitive and emotional processes, where the emotional are m ore important.

Due to the importance of this ability, perhaps it would be useful to remind ourselves what comprises the cognitive and emotional dimension of a good relationship between people. Cognitive empathy consists of “understanding and accepting the role and point of view of another person, so it is connected with perception and understanding of the information regarding another person’s state,” while emotional empathy is an “emotional response to the conditions of another person’s situation and the emotions it experiences in such conditions. Cognitive empathy is a prerequisite to the emotional empathy due to the fact that the perception and understanding of situations of others and feelings of that other person in that situation depend on it” (Pastuović 1997, 70).

The art of listening is interconnected with communication. It is extremely important for those who cooperate in some way, and especially to the educators. Namely, we are often keen to hear only what we want to hear, and not what the other person really wants to say. Therefore, it is essential to gain the art of empathetic listening, which enables us to gain access to a person’s intimate thoughts. However, it must never be done forcefully, not even with the excuse of acquiring better information.

The Religion teacher should be capable of listening if he really wants to help young people in their formation: he should listen carefully and eavesdrop on the reality in which they live, hear their experiences, their ideals, anxieties and fears.

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“Listening is a form of love. Where there is no love, there is no education. And love dies with the impersonal and nameless” (T. de Chardin, in: Bratanić 1997, 55).

Understanding is born out of empathetic listening, which is not a simple, unfeeling exchange of information. That is why “the intention of talk is not fulfilled by saying a great deal, but rather by manifesting love through a word where two people can meet. Its meaning is not hidden in something else, that is, in some subject matter, but in the partners themselves. Conversation means consolidation” (Ratzinger 1993, 237).

A genuine religion teacher possesses the art of empathy. He knows how to welcome, hear and understand a student. He is a man of the heart who attracts attention and fills people with trust in this automated and increasingly impersonal world.

5. The Gradualness and Challenge Principle Every intention, every determined enterprise, is some kind of start. Every person’s life is a path to one’s self. Man is welcome to fully become what he is in his being.

People respond differently to that. Some prefer to live in the “intimacy of stagnant water” than to swim in the current; others dive over to the faith of “the sticks and plastic bottles” which the river carries, they splash with their hands rather than swim, and manage only to hold themselves on the surface by slippery and awkward movements. Then again, some think that “life is interesting exactly because of the possibility to realize a dream,” so they search for their “personal legend.” Life is a process. That truth, among many others, involves the fact that it is subject to the law of gradualness. Achieving the wanted can be done step by step with inevitable effort and intercession.

6. Gradualness – Methodological and Educational Principle Gradualness is one of the elemental laws of nature, but it is also a recognized educational and methodological teaching principle. Respecting this rhythm and gradualness is an unavoidable law of life.

Our life is conducted in tension between what we are and what we are yet to become and need to accomplish. Personal identity is “realized in a well-balanced and productive relationship between my true, present I and that ideal I, what a person is, with his advantages and limitations, and what a person feels he should be, with his ideals and aspirations. Out of that dynamic balance a person gets the basic feeling of self-respect. This is a precondition of sanguine and calm living in a relationship imposed on a person by his own individuality and distinction from others” (Cencini 1996, 136).

The story of students on their way to Emmaus is all about the principle of gradualness. We can see that through Jesus’ actions, but also through the inner process of change happening in the hearts of the students. That change began taking place long before students became aware of it. As they admit to themselves later: “Did not our hearts burn within us while He was talking to us on the road...” (Lc 24,32).

The result of that is the opening of new horizons and spiritual growth. They come to see life and themselves in it in a completely new light. They are no longer focused 334 zbornik_final.indd 334

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on their “hungry wishes”; they have experienced a turning point where they begin a “conscious care for others, for completeness, for the future”. (Bajsić 1994, 48–49).

The religion teacher respects the gradualness principle in the whole process of teaching and educating the youth. That principle concerns not only cognition, but also the love and good that need to be done. Even the experience of faith is submitted to the dynamics of gradual growth.

Before gradualness comes “lowering.” The religion teacher lowers himself to the level of the student so they can meet, in order to help move the strength that is already present and take the step that is within reach. If not done in this way, every stimulation and request becomes more a source of confusion and burden than a source of encouragement. We can diversify three elements of the principle of gradualness: first is to start from the subject’s stand-point, second is to carefully determine the next step in every situation, and third is to suggest a certain path (Martini 2001, 26–29).

7. Challenge – Precondition to True Growth Gradualness should never be understood as an excuse for diminishing the challenges that are proportional to a person’s strength. On the contrary, it involves a commitment to realize a possible value in a certain situation, as a moment in growth towards new accomplishments. The basic purpose of education is the growth and full development of a person. That fact alone presents a challenge. Human growth is not something spontaneous, it is conscious, wanted and planned. It takes effort and hard work. A true religion teacher contributes greatly to the Christian growth, and therefore to the growth of mankind, by his wisdom and his fate.

These days we like to talk about self-fulfillment. However, it is never “reached outside of personal growth. Everyone who thinks about self-fulfillment outside of one’s personal growth, personal action and effort […] will be disappointed in the end” (Kresina 1993, 147).

One should always keep in mind a clearly desired purpose towards which one should continuously advance. That is why an educator should incite a student to always do something more than what he is already doing, and help him to avoid moral and spiritual redundancy. At the same time, the educator should be careful not to discourage the student with disproportional requests, without sparing him of bold ones. Man who is invited to live responsibly in the wisdom and loving of God’s intention is a historic being. He “develops himself from day to day by his numerous free decisions. That is why he knows, loves and fulfils the moral goodness in accordance with the degrees of growth” (Ivan Pavao II. 1997, 28). The educational quality of a religion teacher is recognized in his way of knowing how to choose a certain rhythm and style, appropriate to the situation of the person whom he has come across.

8. The Religion Teacher as a Convinced Witness In modern thinking on education, emphasis is placed on the educator. Experience has shown a lack of formal methods that focus on the subject or the gaining of competency and valuable professional techniques. An understanding has been 335 zbornik_final.indd 335

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reached regarding the importance of an educator’s involvement in education with all his being. His communication and educational abilities are not something separate, but rather deeply connected to a person who is still walking the path himself. Educational service requires the deep engagement of an educator. Its purpose is to involve a student completely, taking into consideration each person’s characteristics. That is why education is not a simple transfer of knowledge. It is a testimony of life, the goal of which is to encourage and introduce a student to a world of truth, which both teacher and student discover along their mutual journey.

9. Strong Testimony Relationships between people are an important element of education. They represent the foundation of educational work. We know from our every day experience that it is a complicated and dynamic process which makes the persons involved act interdependently.

If education involves and demands that we walk with someone towards a common goal, then it is completely clear that testimony will have a special meaning in that process.

The educator (religion teacher) and his inner world will be expressed especially through behavior or non-verbal speech. You cannot inspire someone if you just present formulas in an impersonal way. Values are needed and looked for when young people have an authentic evangelic experience. A life testimony is of utmost importance in education.

Due to a lack of security and weak identity, young people look for help from representative adults: parents, teachers, and educators. They want them to be not only close to them, but also assured witnesses. They actually search for “assuring confirmed believers,” and not just “church officials” (Marasović 1998, 11). Today we need “strong believing personalities, therefore, authentic witnesses of faith, who are that by their existential totality and by undivided inheritance and promotion of Jesus’ cause” (Baloban 1997, 101). In order to make Christian testimony efficient “man has to support it, with all of his being,” and we need witnesses who “give testimony for the truth of the Gospel and the way of life which preaches Jesus by their word, their attitude and their actions.” That is simply true for everyone, no matter what his or her role is in society. However, this should be a religion teacher’s virtue, for he must be personally assured in the values he offers, and at the same time must posses a certain competence in communication in order to shape and observe the person. He deeply feels and lives that which he recommends and wants to transmit. Furthermore, he is qualified and pays attention to more appropriate and efficient means of communication and involvement, touching the deeper layers of a person, and encourages participation.

This is why all entities involved should think about “whether people in the Church should be trained to be witnesses of faith. All plans and investments should be reexamined to see whether they still serve the basic mission, namely, whether they prepare people for the lively testimony of faith in the environment. This is not about multiplying the number of experts, it is about contagious testimony of every individual Christian” (Lehmann 1993, 289).

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10. Associate of the Truth Man is fulfilled only by unconditional adherence to the truth. As it has been asked, “what does the soul seek more than the truth?” (Aurelije 1985, 258). A man seeks the absolute truth, but also the truth about himself. The educator’s role is to lead the student through this consistent search for the truth. The Second Vatican Council emphasized that thought: “The mystery of a man becomes disclosed only in the Mystery of the Embodied Word (…) Christ, the new Adam, by the revelation of the Father and His love, fully reveals man to man himself and unfolds his noble calling” (GS 22).

It is easy to understand that there is no education without being educated in the passionate search for truth and openness in relationships. “A true educational meeting is possible only if the student is accepted by the educator and if the educator sincerely shows what he is deep inside, what he believes in and what he thinks is important: in short, what makes it possible to say that a true person is met” (Martini 2001, 47). It is not enough to be open, skilled, and professional. Above all it is necessary to be truthful. The words of Paul are of special value in education: “Therefore, laying all falsehood aside, speak truth each person to his neighbour” (Ef 4,52).

Imposture, deceit, lies, dishonesty and falseness are above all characteristics of a man who does not understand the need for communication and reference towards others, or existence of others.

We realize the truth about ourselves alone, and with help from others. A true meeting of people and an educational relationship is a privileged place of “proclamation” of personal truth. The educator is called upon to be “the truth’s cooperator.”

The fact that the person and his welfare are in the center of education only highlights that request. The educator is in service of objective truth, which is of crucial importance to the human success of a person, and on the other hand, he is called upon to understand and help the subject on his way to getting to know himself and his maturation.

11. Service – Important Dimension of Education In the center of education is the person, with his physical and mental strength, working and creative abilities, mission in society, and religious openness. The entirety of educational work is in service to a person to help him accomplish his complete growth.

Out of that fact arises an important task for the educator. He should take the attitude of being available and in service to others. Availability involves the utmost openness and being on constant standby; it requires a readiness for the calling and requests upon which a man stumbles. The only one who is truly free is also free of himself, so that he can be free for others. Such freedom assumes personal humbleness in a material sense of the word, but also humbleness in a spiritual sense, namely abandonment of self-promotion and implementation of another’s requests.

Jesus, a matchless teacher, has chosen exactly this path of service. As he would clearly say: “For even the Son of Man did not come to be served, but to serve and to 337 zbornik_final.indd 337

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give His life as a ransom for many” (Mc 10,45). That spirit of Christ must pervade all aspects of life, and, naturally, education.

The dimension of service relates to one’s whole life, not just part of the religion teacher’s time or activities. This means that serving others makes a complete person.

We could say that serving is a way of existing, a style of living which is born in the depths of a religion teacher’s being. His activities are pervaded by the style of serving, which decidedly opposes the logic of “being served.” If someone is an egoist, he is an egoist in everything, in his personal and social life. Style follows a person. Egoism is a state without life. Specifically, the religion teacher’s service means that he should feel responsible for the student. The Gospel stated it clearly. We come to understand the Gospel “when we deepen the greatness and when we discover […] the divine meaning behind serving others. That does not mean slavery. Serving others means to live for something that is within, to take care of something from the inside, to surrender oneself for another. Therefore, the religion teacher’s service is not only a response to the needs; it is also the acceptance of the person. To accept the word the Gospel is taken very seriously, so that it means the same as accepting the Lord. That means giving someone space in our own lives, in our own worries. Indeed, man cannot testify love with anything else but to welcome someone, to be present with him, to do something for him − and the final thing he can do is to surrender himself to him, and for him” (Turčinović 1997, 114).

Conclusion The role of everyone who participates in the growth and development of a person is by no means insignificant. The correct and healthy attitude of the educator enables and precipitates that process. On the contrary failures and mistakes leave consequences upon the individual and upon society.

If a religion teacher wants to respond to the demands of education, he must first realize that he himself is still in the process of being educated. That is why we talk about a lifelong education that includes existential lessons, everyday care and effort.

We can help others only if we alone have reached the needed level of maturity, selfconsciousness and integrity. That is why it is important to live in a state of constant education, in an everyday effort to prosper towards total realization of our humanity, together with others. When we act as educators who believe that we have reached the goal and that there is no need to continue our own education today, we become hypocrites. The one who has not yet discovered the meaning and value of his life cannot show them to others.

To know how to direct our own lives is a very demanding task. No one is born with it, and we must learn it along the way. Moreover, learning is not just some intellectual practice; it is a constant choosing of ways to see the world and ourselves in it. Mere principles and instructions are not enough The religion teacher respects the gradualness principle in the whole process of. We need people who know something more about life. Therefore, it is understandable that children and the youth learn how to live from those who know how to live. That kind of teacher and educator creates a stimulating educational environment, which helps a student to live creatively and in that way achieve his complete growth.

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Bibliography Aurelije, A. Iz rasprave o Ivanovu Evanđelju, in: Časoslov, KS, Zagreb 1985, sv. IV. Bajsić, V. Ekologija slobode, KS, Zagreb 1994.

Baloban, J. Katolik u Hrvatskoj, u: Svesci 89–90 (1997).

Baloban, J. Duhovna komponenta prosvjetnog djelatnika, in: Glas Koncila 35 (1996) nr. 48–49.

Bratanić, M. Mikropedagogija. Interakcijsko-komunikacijski aspekt odgoja, ŠK, Zagreb 1993.

Bratanić, M. Susreti u nastavi. Mikropedagoški pristup, ŠK, Zagreb 1997.

Cencini, A. Traženje unutarnjeg sklada, KS, Zagreb 1996.

De Saint-Exupery, A. Mali princ, Mladost, Zagreb 1982.

Drugi vatikanski sabor, Pastoralna konstitucija Gaudium et spes, KS, Zagreb 1970.

Garezonio, M. Carlo Maria Martini, KS, Zagreb 1997.

Ivan Pavao II. Obiteljska zajednica, Dokumenti 64, Zagreb, 1997.

Kresina, A. O, Bože žeže tvoja riječ, Kršćanska sadašnjost, Zagreb 1993.

Lehmann, K. Što znači novo evangeliziranje Europe, in: Svesci 78–81 (1993).

Macan, I., Čehok, I., Koprek, I. Etika. Priručnik jedne discipline, ŠK, Zagreb 1995.

Marasović, Š. Lik odgojitelja za treće tisućljeće, in: Kateheza 20 (1998).

Martini, C.M. Bog odgaja svoj narod, Katehetski centar, Zagreb 2001.

Miranda, J.P. Od žalosti do radosti, in: Biblija danas 3 (1998).

Pastuović, N. Osnove psihologije obrazovanja i odgoja, Znamen, Zagreb 1997.

Ratzinger, J. Uvod u kršćanstvo, KS, Zagreb 1993.

Turčinović, J. Glas iz Ranjenog, Zagreb 1997.

Abstract The role of an educator is complex. At the centre of one’s formal education and developmental upbringing is a person – a young student or an adult – and the educational process takes place in a rapidly changing world.

The role of every participant in the process of growth and maturation is very important. A correct and healthy relationship between educators and students enables the process and improves it, while mistakes and flaws leave consequences on the individual and society.

Today the emphasis is on the ongoing education of the educator as well as student, which includes existential knowledge, knowledge of everyday care and involvement.

We can help others only if we have achieved maturity in our own personal process of upbringing.

To know how to govern one’s own life is a very complicated and demanding task.

We are not born with it; we acquire this knowledge throughout life. Learning is not just an intellectual practice but a continuing process of choosing ways to experience the world and ourselves in it. That is why it is not enough for a teacher to merely instruct information, but for an educator to know how to live. In order to live and teach in this way we must have Jesus as a companion in our own life.

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Key words teacherâ&#x20AC;&#x2122;s competences, personal growth, gradualness, service

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Jože Mlakar: Teacher’s Responsibility for the Student’s Future

Jože Mlakar

Teacher’s Responsibility for the Student’s Future

One must ask oneself a question: should we build a school in a valley or on a hill?

If we build it in a valley, we will have easier access, but if we build it on a hill, we will have a better view. A school on a hill is a metaphor for openness into the world.

Shorter distances and bigger access to any place in the world has made us responsible for everything that is going on in the world. It is no longer not our business what is going on in Africa or Asia because we know that the consequences will be felt also here. If we act above the local limits, we are able to see also in time – into the past as well as in the future. General open-mindedness is a predisposition for a good school.

However, it is not only about the school’s reputation, it is more about what we teach our students. And more importantly, will the students understand what they see from the ‘’hill’’?

First let’s look into the future! From yesterday’s and today’s experience the future seems uncertain, and the changes in the environment and political instability make it even pessimistic and threatening. And yet: can the future be different, brighter and promising? Our answer is yes, but only if we know and understand what is happening today and what has been happening in the past. If we do not research and understand events in our most brutal era of human history, in the 20th century, we will understandably fear for the future of our children.

If we presume that there is good as well as evil in every human, we can ask ourselves in what circumstances one will prevail. No school can avoid this question.

It is not just the education of the rules of good behaviour and relationships. We cannot only provide the students with good manners and let them into the future world unprepared. We must educate them to distinguish the signs that foretell the evil from those that foretell the good.

Education in this sense has to be directed towards reading the signs of time, not only the present but also the past and the future. The evil did not begin with Hitler or the beginning of the Russian revolution. It started with a sentence, a thought that tempted people into putting themselves before the others and deny them the right to be equal in front of God and others. The temptation developed into an idea that people accepted and used to try to change the world and themselves accordingly. It is the temptation when people thought they had to change and adapt Jesus universal teaching about love towards God and people. As if Jesus did not know well the circumstances in which we live and his teaching needed correction. So the door to evil was opened and corrupted people.

Regardless of the past experience unrest among the people is being awakened.

Because of the alleged threats from others tension and non-reconciliation are being revived and thus the readiness to consent to a fight for which we do not have the authority is very much present. The youth are especially prone to such voices because of their lack of experience and knowledge. Education in catholic schools in itself is not a guarantee that our students will not succumb to such manipulations. Among 341 zbornik_final.indd 341

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German officers who demanded St. Stanislav Iinstitution be handed over to them in 1941 were also our former students. A catholic priest testified to the horrors committed by his former students who threw Muslims alive in their burning houses during the civil war.

As we can see the responsibility of the teachers is extremely big. With their words and example they not only form the characters of the individuals but also of larger social groups, nations, and the world as a whole. Experience tells us that it takes much more time and effort to send across a positive message to persuade the youth who are more impressionable for simplified and negative judgement about other people. Of course it is not only the teachers who young people listen to and follow.

We are all influenced by the general social discourse, that is, what and in what manner we talk, write and present things in public. This is why the teachers have to be especially careful of what they say in front of the young people. Every inappropriate and careless remark can be a signal that what we are saying is the truth and needs to be followed.

In this paper we are stressing mostly the importance of the so-called public discourse and the education for responsible speech in public. It is, however, important also how we speak in front of the students, with them and among ourselves about everyday things. We must be aware of the carelessly uttered judgement. Good teachers speak about other peopleâ&#x20AC;&#x2122;s personality carefully so as to keep the basic respect and their dignity.

In a catholic school with an unambiguous value system, based on the gospel, it is much easier to form a dialogue with the students that calls attention to the appropriate choice of words and thoughts. It is also easier to teach the difference between the good and bad public messages.

The education for public speaking must also be the education for a persuasive thought about the good and the education for brave and convincing rejection of all bad and evil. In such spirit the teachers in catholic schools cultivate a language which surpasses daily public discourse and never forgets the value and dignity of others.

If our students succumb to evil, it will be our fault, but if they fight for the good, it will be our merit. Language and words are of essential value to the teachers.

Abstract The openness of school is very important. Its task is to enable students for responsible co-shaping of a happier future. By doing so it should not underestimate the traumatic experiences of evil that determined the history of mankind. Jesus emphasised forgiveness, reconciliation and love in his teachings. A teacher has to assume responsibility for educating and upbringing of students so they could strive for good and not succumb to evil.

Keywords teacherâ&#x20AC;&#x2122;s responsibility, gospel, Catholic school 342 zbornik_final.indd 342

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Magdalena Šverc: Modern Information-Communication Technology and E-religion and Culture

Magdalena Šverc

Modern Information-Communication Technology and E-religion and Culture

“New Millennium Learners” The new work of OECD/CERI entitled “New Millennium Learners” addresses the characteristics of young students and the influence of their constant use of digital devices and services. We know surprisingly little about the influence of technology on memorization skills. Studies which were carried out on pre-adolescent children currently show the significance of two factors: first, the stimulation of experimentation, discovery and consequent lack of fear, which is characteristic of small children’s desire to discover; and second, their susceptibility to imitating the behaviour of adults.

The latter is connected to the question of differences between genders in the use of technology and consequential influences on education, both at home and in school.

Thus the above mentioned work is important for encouraging creativity – the natural tendencies of children to experiment with information-communication technology (ICT) – in spite of restrictive factors (in this case some adult role models and the negative attitudes of all too many schools).

Some who are comfortable with digital technologies take concepts such as multitasking or nonlinear access to information as something self evident. However, only very little is known about their effects in practice. The same is true for the proliferation of video games and the accompanying knowledge which players likely acquire. Research conducted to date confirms the finding that there is an increasing difference between the school culture, values and lifestyle that we traditionally ascribe to the young and actual youth culture.

We can explain this difference with numerous factors, from developing patterns of family life to the appearance of certain cultural products for the youth which are increasingly linked to digital media. The social use of digital technologies, which goes together with the concept of social networks, is increasingly more important and more widespread among young people. With regards to education, we can ascertain that the majority of youth know how to work within modern instructional environments in which digital sources play an important role. Therefore it is important for educators to search for ways to bring together all sources of learning – traditional as well as digital.

The cited work mentions the difficulty regarding discussions about administrative policy. On one hand are the assertions that it is possible to see actual advantages to using ICT in education, especially in areas such as group work, creativity, and problem solving. However, as long as these advantages are not central points (or not even recognized at all!) in the evaluation system, as are national exams, their potential will always be very limited. The second discussion focuses on factors that demonstrate the influence on increasing educational outcomes, which are measured by existing national and international research. In spite of the fact that there is not 343 zbornik_final.indd 343

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enough evidence that ICT irrefutably affects the standards which it encourages, the proponents of this position cite arguments for the use of ICT in schools.

No one can assume that every application of ICT will have a positive effect on learning – which is why we turn to questions of which methods of ICT to use, in which environment, for which students, and so forth. To demand unquestionable evidence for the benefits of ICT on learning is no more reasonable than demanding proof of the value of books before a school purchases them.

Four “Pumps of Innovation” The OECD/CERI analysis of knowledge management in education (2004) cites four “pumps of innovation,” or driving forces for innovation, which can be found in various sectors of economic and social activities. The difficulty described in the report, and which relates to the effective functioning of all four sources of the “pumps” of innovation, lies in the fact that the traditional arrangement and organization of education impedes their use much more so than occurs in many other sectors.

–– Pump of innovation “based on science”: the education sector already fails to utilize the results of research studies directly enough, and it frequently arrives at cultural resistance with respect to such use. Reform is focusing more on the mentioned problem.

–– Pump of innovation “organized horizontally”: there are many obvious advantages of teachers pooling their knowledge through network connections, but initiatives for such activities are more in the beginning stages. There is a need to strengthen the “weak links” among individual units – individual teachers, classrooms, and schools as a unit – a problem which is characteristic for many school systems.

–– Pump of “modular structures”: this is about establishing a complicated process or a system out of smaller sub-systems, which can be formed separately though they function together. Education often operates in modules, but it most frequently functions with schools and teachers separated from each other.

–– Pump of “information and communication technologies”: ICT has a great potential to transform education, but its application in schools is poorly developed.

This is in part because the way in which school administration and instruction operate resists change.

We take pause at the “Fourth Pump of Innovation” – ICT – which has the ability to mediate changes in instruction at home, in the community and in school, as well as in the administration of schools. However, the mere presence of ICT in schools does not bring about miracles – technology in and of itself does not guarantee anything. This finding is again cited in Education Policy Analysis, prepared by OECD in 2005. OECD countries invested a great deal into ICT in schools. However, statistics on the number of schools connected to the internet or a low student-computer ratio should not blind us into thinking that this by itself leads to better education, and even less so to radically new methods of organizing instruction.

It is true that if we wish to foster the benefits of education, we must invest large amounts into technological equipment. Investments into ICT intended for instruction must be large enough so that the majority of students can have adequate and 344 zbornik_final.indd 344

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frequent access to the technologies; technology should not remain unused or only occasionally used. Thus the equipment and its use are not important simply as a condition for change, but they are a necessity for certain forms of instruction and learning. In this regard it should be noted that CERI’s work entitled “New Millennium Learners” demonstrated that even though more than 90 % of all fifteen-yearolds from the majority of OECD countries had access to a computer with internet connection, half of them were connected to the internet at home while in school they connected less than once a week.

Secondly, in order to overcome this discrepancy, ICT would need to enable activities which cannot be carried out any other way, or to assist with assignments which would otherwise be difficult or even impossible to perform without the technology.

Perhaps it could facilitate certain types of ambitious learning, such as collaboration without the limitations of time and space. The afore-mentioned fourth technological “pump of innovation” can be understood as an aid to the other three: ICT as a means of inputting the results of research in the processes of instruction and learning; ICT as the means of allowing network connections to flourish and allowing knowledge on the horizontal plane to come together; and ICT as the means of enabling the acceptance of complex modular organizational forms as opposed to highly standardized units of schooling.

The role of ICT in the educational process has become increasingly important.

The focus has shifted from the simple use of a computer for word processing to the independent production of electronic learning materials (e-materials), the formation of e-groups, and the consequent flood of didactic material and professional discussions among teachers. Internet classrooms and portals for e-materials provide improved access to educational content for young students.

E-materials and the Subject Religion and Culture As demonstrated, the rapid development of modern information-communication technology brings great changes to schooling and the process of education. Modern information-communication technology enables the introduction of new forms of learning, teaching and transferring knowledge. Teachers must adapt their teaching styles and methods to the needs and demands of modern times. With the help of computers and various digital materials for instruction and learning which can be found on the internet, classes become more interesting and students are more motivated to work.

The quality of e-materials must uphold certain criteria from the perspective of technical usage, didactic content, and experience. Quality e-materials should meaningfully and effectively make use of the many possibilities enabled by modern technology, such as: interactivity, multi-media and communication. With regards to content it is important that the e-material is at the appropriate developmental level for the pupils and that it is technically accurate. Experience tells us whether the use of the particular e-materials will allow us to attain our educational goals, and where the material can most effectively be utilized.

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E-materials allow us to prepare didactic materials which will satisfy various teaching styles and which will also be interesting and attractive for young students.

In the preparation of e-materials for the subject Religion and Culture (“e-vik”), the authors followed the contemporary criteria for preparing e-materials. The goal of the following presentation is to show in detail certain types of animation which can help make the class Religion and Culture more interesting, articulate and interactive.

“E-vik” also enables more independent learning and reinforcement of materials.

In creating the e-materials for Religion and Culture the authors used almost thirty different animations and interactions which allow various approaches to teaching and learning:

Animation 1: Linking images and texts The purpose of this animation is to encourage student collaboration in classifying images and texts. The pupil associates an image with a certain idea or category. Connecting an idea to an image helps solidify and clarify it.

Animation 2: Establishing priorities This interactive model helps form classifications and sequences. The pupil establishes priorities within the existing scenario. Incorrect classification helps the pupil understand the correct sequence of certain historical events.

Animation 3: Simulation with text and picture This interactive animation helps represent real life through photographs and certain texts and dialogues. The use of visual images improves memorization and preserves concepts from class discussion.

Animation 4: Problem, consequence, resolution This interactive animation is an exercise in thought formation, which tests pupils’ ability to understand the problem presented and choose an appropriate solution.

The pupil navigates through the situation by answering questions and immediately receiving corrections or feedback.

Animation 5: “Detect the emotion-audio” This is an exercise in categorization aided by the use of sound effects. The pupil listens to an audio recording and answers the given questions. This method of using audio encourages thinking and comprehension, especially for nonverbal students.

Animation 6: Memory game – recall the pictures The purpose of this interactive model is to examine the pupils’ short-term memory through the aid of words and pictures. The goal is to increase students’ attention and concentration.

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Animation 7: Spin the card This animation reinforces concepts and contents. The self-taught model helps the reception and retention of important concepts.

Animation 8: Find the matching pair This animation helps pupils search for matching pairs. In this way they can learn to associate important concepts and increase their concentration and comprehension of key ideas.

Animation 9: Word sorting The pupil has at his disposal two or more defined categories. The pupil must sort each word into columns according to the correct category.

Animation 10: Click the book This animation provides experience with virtual books. E-books are selected based on content.

Animation 11: Interactive pyramid The pyramid allows for comparison and explanation of processes through visualization.

Animation 12: Stairs These are used for describing processes, which the interactive model shows step by step. Each step on the ladder can be presented with accompanying text.

Animation 13: Compose a story or a picture This animation involves an exercise with pictures; it enables the pupil to understand a specific process. Images are scattered on the screen. The pupilâ&#x20AC;&#x2122;s task is to put them together. Similarly, the pupil must piece together a story so that it follows logically.

Animation 14: Write a story from 1-...

The goal is for the pupil to properly arrange numbered pushpins and use them to establish the correct order of the storyline.

Animation 15: Specific words and ideas This animation enables learning of particular definitions and concepts. Such an approach to definitions can motivate and increase knowledge of important concepts.

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Animation 16: Picture quiz – name me This interactive game allows pupils to develop the ability to recognize pictures and associate them with particular events or people. The game helps memory by repeated recollection of important concepts through visual learning.

Animation 17: Click the picture Clicking on the picture brings up information about that image. One can open: text, image, or image and text.

Animation 18: Click part of the picture Clicking on part of the image brings up information on that part of the picture and thus reinforces knowledge.

Animation 19: Information points Clicking a point on the picture brings up additional facts about the image.

Animation 20: Presentation of contents This presents at most 300–400 characters of text along with pictures/video/ animation across most of the screen.

Animation 21: More information The first column contains partial information about a subject, while the second column is empty. When cells from the first column are clicked, additional information appears in the second column. The cells can have words or images. This helps supplement the pupil’s knowledge in a logical and meaningful way.

Animation 22: Drag and drop pictures or words in the proper place The pupil sorts pictures on the screen into their proper place.

Animation 23: Multimedia across the entire screen This can be an image or a video which is enlarged across the entire screen. Clicking on it presents the next multimedia element, again across the entire screen.

Animation 24: Memory – finding matching pairs The pupils searches for matching pairs of pictures or words (association).

Animation 25: Tests or evaluation of knowledge All tests also include answers.

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Animation 26: Inserting layers One can choose a map, picture or text as the background. Any number of layers can then be chosen. Each layer can be a text or picture. The transparency of the layer can be set from 0–100%.

Animation 27: Succession of various sequences The basis of the animation can be a text, picture, map or combination of these.

The number of sequences is not limited. Audio recording can be added to each separate sequence, so that some can be without spoken commentary and others with.

Animation 28: Animation with dots The basis of the animation can be a text, picture, map or combination of these.

Text, a picture, or a combination of these can appear at each point. The number of dots or points is not limited.

Conclusion Educational systems with progressive learning, innovation and creativity in the forefront would undoubtedly be much closer to the needs of young students, who must acquire new skills, as well as to the needs of society, which must respond to the challenges of the modern economy. The digital proficiency of teachers, pupils and headmasters can greatly contribute to achieving this goal.

It is especially important that more and more teachers are actively and systematically included in this process, as this is how they become co-creators and agents for acquiring new abilities.

Bibliography OECD, Innovation in the Knowledge Economy: Implications for Education and Learning, (from collection CERI “Knowledge Management”), Paris 2004.

OECD, Education Policy Analysis 2004 Edition, Paris 2005.

Orel Mojca et al. (eds.), Mednarodna konferenca Splet izobraževanja in raziskovanja z IKT, Kranjska Gora 2009.

Rajkovič Vladislav et al. (eds.) Vzgoja in izobraževanje v informacijski družbi, Ljubljana 2009.

New Millennium Learners: www.oecd.org/edu/nml

Abstract The rapid development of modern information and communication technology brings great changes to the process of education. The modern technology enables the introduction of new learning end teaching methods as well as knowledge transfer.

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Teaching methods must be adjusted to the needs and demands of the present time.

Computers and different learning and teaching materials, which can be found on the internet, motivate pupils and therefore make classes more interesting.

Keywords information and communication technology, teaching, education, e-learning materials

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Miriam Stanonik: Perspective of a Headmistress of Public School

Miriam Stanonik Perspective of a Headmistress of Public School I am neither a teacher of Religion and Culture nor a foreign teacher conducting Religious Education lessons. I am not a researcher of or an expert on religious education in Slovene schools. At heart, I am a school teacher who has in the past year and a half found out how difficult it is to be a missionary in public schools, even though (as I often speak of the change in my work setting) I was “sent” from Beverly Hills to Madagascar.

Our Slovene poet, Tone Pavček, would probably express these thoughts in the following way: In a private school, everything is private – curriculum, education, people who greet you in the halls and who laugh with you in classrooms, the familiar pleasant smell coming from the kitchen; the chapel and the church are private, and the Spirit that is omnipresent... And then he would continue: In a public school, everything is public, teachers and students, desks and chairs, black- or whiteboards and computers, grade books and school journals, timetables and supplementary lessons, curious and sometimes hyperactive pupils.

Is there a difference? My answer is: Yes, there is, obviously. A big difference?

Profound! This is not only because the poet would put it this way; we have to bear in mind that basic differences spring from the fact that primary school is compulsory, unlike gymnasium, which is a matter of voluntary choice. The headmaster of the Diocesan Classical Gymnasium usually points out that the gymnasium requires at least 5 to 6 hours of hard work in the afternoon if students wish to succeed. Not long ago we wanted to create a school that would suit younger children, a pupil-friendly primary school, but the outcome was quite different from what we had expected.

The notion of friendliness was and still is understood differently by children, parents and teachers.

There are no religious education lessons in the frame of a valid, state-sanctioned primary school curriculum. There are no spiritual retreats, which could allow pupils to connect with each other and establish a class community as well as to connect with their pedagogues/teachers more strongly and in a different way (different from socializing during the usual school week). There are only weekly classes (usually one per week) with home room teachers, which often pass without any other activity besides determining pupils’ absences. Teachers here at my “new” school are not entitled to the annual seminar in Celje; there are no spiritual meetings in the school chapel during advent, no singing festivals, and no Lenten reflections, to mention only a few differences.

But there are a handful of those who bring sunshine and kind-heartedness to their pupils and colleagues, those who know that smiling and being nice costs nothing but can do wonders. There are a handful of people who share the opinion that the relationships they keep building day after day are the most important accomplishment of all.

Every teacher, however, whether at a public or private, primary or secondary school, works with the finest and the most fragile material s/he is entrusted to mould and shape.

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In the course of the educational process, our goal is first and foremost to shape one’s personality so that each pupil learns to accept the environment in which s/ he lives as a place where self-realization is possible. The objective of all schools as institutions and all teachers should be not only to share their knowledge, but also to encourage the personal growth of their pupils and students.

Teaching and educating for a child’s overall development are far from easy tasks; of this we can be certain. In modern society, where the main principle of decision making is democratic, we have to be aware of this responsibility, which urges us to rethink today’s youth. If the liberal attitudes regarding education tolerated indifference towards morals and ethics, today we have become all the more aware that this attitude hardly contributes to a responsible society which is and will be able to provide human rights for all people.

I would like to illustrate a problem which can be observed especially in our primary schools, but is deeply rooted and present also at the level of university education.

The nine-grade primary school system has changed many things. Tiny children who are enrolled in school and become first-graders at the age of six can hardly reach their snacks on the cafeteria counters and the soap above the sink, although they are required to wash their hands more often because of the pandemic flu threats. On average, these children spend 9 or even 10 hours at school every day, and their parents will swear they are all, metaphorically speaking, Mercedes-Benzes. They will not understand if it turns out that sometimes they are Fords, Citroens or some Korean brands. Therefore they take school as their own obligation, as a race car competition.

Children have to be polished, invested in, equipped with some extra stuff, leather seats if possible, attention should be paid to their engines which need to be always running, always ready to start. They work with their children in the afternoons, in the evenings, on weekends, and complain how the afternoon teachers don’t contribute enough. When children grow up, these parents study with them (and instead of them), and it is understandable how upset they are when their children fail: “How come s/he received such a poor mark, I know how hard s/he studied and how much s/he knows. If only the teacher weren’t so subjective, I know this is personal ...” and so on and so forth. These parents see their children’s failures as their own. So how can they tell their children clearly and truthfully what is expected from them, what their duties are, and how seriously they should take school? How can these children understand that going to school is a privilege? How can they ever realize that learning is their obligation as well as their responsibility – to themselves, to their parents and – last but not least – to society? Marks which assess pupils’ knowledge should really not be a matter of parents exercising their power and using all possible means, even turning to lawyers and inspectors to prove they are right.

On the other hand, let us consider the lessons. How do we, teachers, prepare and conduct them? Are they dull and lifeless or illustrative, vivid, and interesting? Can we get under our pupils’ skin? Do we load them with too many facts and figures or do we let them have a rest every now and then to thoroughly absorb the important contents? Do we throw the contents of our subject like stones into a tin can, shaking them well at tests, or do we choose certain contents that can nourish pupils like bread and butter? Do we let our pupils browse and choose among the displayed goods 352 zbornik_final.indd 352

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as if they were at a fair, or do we feed them like hens and geese? Do they see us as investigating magistrates or trustful family doctors? Are we at war with them because we are always right and determined to win every battle? Or do they possibly see us as experts who like their subject, but humbly admit that we depend on other “sources”?

Do we only care about our subject or do we care about our pupils as well? How can we plan and design our lessons creatively together with pupils? What kind of format does our subject and its contents allow?

A Slovenian proverb says that at night all cows are equally black. If a cow doesn’t stand out from the background it goes unnoticed. Everything and everybody needs a background against which they can stand out, show themselves and be seen. Light figures need dark backgrounds and vice versa: this is how we perceive trees in the background of the landscape and actors at stage.

A human figure – with its character, behaviour patterns and uniqueness – can similarly be seen and understood only when perceived against its background.

The background of children with behaviour disorders is their family history. Even “normal” children may and should be perceived against their family history and educational background. What would Napoleon be if it were not for his background?

Probably only a very short man.

School represents a common background for teachers as well as pupils. Common backgrounds also consist of things such as seasons of the year, material goods available and (say it or not, believe in it or not) our common origin in God, who is the background of us all and accepts every one of us lovingly.

Teachers introduce our subject to pupils, but they can only make sense of it against their own backgrounds. Our aim is to make pupils comprehend the presented contents with their own minds – that is, against their intellectual background.

Since the mind of a pupil is trapped in a body, their receptiveness to our subject and contents is defined by the background of their body and its feelings. The psychology of the human brain ascertains that the human body is the first to feel a sensation (“I feel my hair standing on end!”), then in a split second an impulse follows (“I should run away!”), we identify the feeling (“I am afraid.”), and only much later the event is transformed into reflection in language and can be clearly comprehended.

Only when both the body and its feelings are involved can we count on their mind and reason to participate – be it in lessons on Slovene or mathematics, ethics or religious education.

Teachers also have their own history and historical background, their own emotions and personalities. As I have already stated, school is a common background for teachers and pupils; however, our own backgrounds are like onion skins which react to each other. They react if those involved succeed to establish a genuine relationship.

This is precisely where teachers are able to make many progressive steps forward. A teacher – a Christian, who can pass down their values, has a great advantage in such situations. Our children and teenagers who often come from dysfunctional family environments (lack of time, divorces) to dysfunctional school environments (too many pupils in one class, behavioural disorders among the young, high speed didactics) need teachers who are in the first place sensitive and understanding, who can provide a sensible and reliable framework for their actions and who can competently 353 zbornik_final.indd 353

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control conflicts. Even though school lessons cannot be therapeutic, pedagogy may be healing. This depends largely on the teacher who knows his or herself well and never ceases to learn new skills and acquire new abilities.

For a child’s development, the teacher-figure of a Christian who lives according to his or her faith is more important than endless talks and discussions about God. Children prefer to seek advice from the pedagogue who has clear and firm principles even if sometimes they differ in viewpoints.

What is the role of a teacher-Christian in today’s school? S/he can advise those who doubt, console those who mourn, enlighten the ignorant, warn the sinners, repeatedly forgive injustices, and patiently bear with troublemakers. The centre of their pedagogical work is always the individual and his or her dignity. S/he can follow the principle of the “here and now” and is able to direct pupils’ attention to the present moment. By being aware of pupils’ interests s/he opens up numerous new perspectives on choosing what (contents) and how (methods) to teach. A good teacher instigates the essential shift of the pupil’s role from being dependent on the teacher to becoming independent, self supporting and responsible. The teacher who uses the Holy Bible to find the strength and knowledge to work with the young never forgets that unsolved conflicts always make learning difficult. S/he pays regard to the principle of “dialogical teaching and learning” which presupposes establishing trust and a sense of acceptance, both of which are the basis for the formation of personality.

A good and firm teacher who cares will set their goals and strive to realize them while going towards the main goals, which are education and the integral development of different personal potentials. According to the basis of the dialogic process, s/he will be able to sense and recognize personal needs, interests and abilities, empathetically feel the current mood of others and be sensitive to what they are going through.

The teacher whose teaching methods enable pupils to see their subject as fun, interesting and valuable for their lives is an ace at their trade. S/he knows how to find and open up pupils’ resources, and points out gifts and abilities of which even children and their parents are possibly not aware (what I have in mind here is creativity, imagination, will power, a sense of belonging and solidarity, an ability to express feelings …). An additional step toward the position of authority is taken by the teacher whose personality and actions make children develop a responsible and positive attitude towards themselves, their classmates, other people at school and in society, and a responsible attitude towards nature and the world. By setting a good example and through their knowledge, teachers can lead their pupils along the path towards respecting life and finding its meaning. The active life and word of a teacher who believes in what s/he is doing will set the basis for the curriculum and school objectives. There will be no need to repeatedly establish and broadcast the values they strive towards. S/he will live these values.

A teacher should always set a child’s limits by laying down clear rules which necessarily contain consequences. If this condition is fulfilled, pupils can take responsibility for their behaviour (be it appropriate or inappropriate) and the consequences that follow. A teacher must be consistent at all times; merely threatening with con354 zbornik_final.indd 354

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sequences that are not carried through brings more harm than good. Raising and educating a well-rounded child is an extremely difficult task and a relationship must be established with a child before one can start solving problems.

Our aim is to prepare every child to live an independent life and to take responsibility for their own actions and decisions.

Today, as I have a different viewpoint from the one I used to have as a gymnasium teacher, I have realized how good it is to be there, in a classroom, for others – taking on Abraham’s role as he stood under the starry sky giving himself up to God, who generously bestowed upon him His grace which Abraham later passed on to others through his strong personality.

Our body can be compared to a violin. Only if the “E” string begins to vibrate in us will the “E” string vibrate in the pupil’s resonant body. What is not activated in us will never be activated in our pupils.

Let me finish with the following thought: No matter what position one assumes – whether a teacher of religious education or literature or a headmaster – a teacher today also plays the role of companion, advisor and guide. The Bible is still the most contemporary pedagogical reference book – for pupils as well as for teachers. God sends His blessing again and again, not only through the Bible but every moment, every day. This means we made a covenant with Him and thus with His blessing we are capable of living, loving, nurturing and giving blessing to everybody who is and will be sent to us on our path.

Abstract School represents a common background for teachers as well as for students. The same holds true for the changing seasons, material goods and, whether we admit it or not, our common origin in God, who is the background of us all and who accepts us lovingly.

According to the author’s observation it is more important for a child’s development to experience the teacher-Catholic who really lives his faith than to discuss God. The teacher can be authentic in this role. Children prefer to seek advice from the pedagogue who has clear and firm principles even if sometimes they differ in viewpoints.

The author describes how she is now aware of how rewarding it is to be in the classroom for the students, and sometimes adopting Abraham’s role of giving himself up to a God who generously bestowed upon him His grace, which Abraham later passed on to others.

Regardless of whether one teaches religion or literature or is a headmaster, they also assume the roles of counsellors, advisers or guides. There are schools in which the Spirit is present, and if they live up to it they might be the forerunners of a new era in our school system. The Holy Bible remains the most important pedagogical book for both students and teachers. God blesses man perpetually, not only in the Holy Bible but also in every moment of every day, which means that he wants to 355 zbornik_final.indd 355

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enable us to thrive, love, educate and convey his blessing to those who are sent to us and cross our path.

Keywords teacher-adviser, Holy Bible as a pedagogical book, mutual relations, responsible teaching, role model

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International Symposium on Religious Education in Slovene Schools

PARTICIPANTS’ CLOSING STATEMENT Teachers of the school subject Religion and Culture from Slovene Catholic gymnasiums, colleagues from abroad (Austria, Croatia, Ireland, Italy, the Netherlands and Poland) and experts on religious education gathered for the international symposium entitled Religious Education in Slovene Schools on 26th and 27th November 2009 in St. Stanislav’s Institution (Ljubljana Šentvid, Slovenia).

The situation of religious education in Slovenia was presented and placed within the European context. It was determined that religious education in other European countries holds its position not only in the private school sector, but also in state schools. The way of communicating the subject depends on the cultural background of individual countries. The following propositions were raised for Slovenia: 1. The debate on religious education should be conducted above all on the expert level and not on a political one. By doing so, consideration should be given to the positive role which religion has in terms of the formation of the individual and society in general. This positive role is being accentuated by the latest statements of European institutions: “Governments should take into consderation a special importance of religious communities in their endeavours to communicate peace, cooperation, tolerance, intercultural dialogue and spread of European values.” (European Council, State, religion, secularity and human rights, 2007, item 11) 2. There should be a consistent differentiation between religious education as a school subject that deals with the phenomenon of religion and its significance for the formation of individual and social identity, and catechism classes which are meant as an introduction of an individual to accept inwardly a certain religion and join a religion and religious community. Catechism classes are in the domain of religious communities. Even after the organisation of religious education in schools, the Catholic Church will conduct catechism classes in parishes.

3. Parents should be even more encouraged in faith that their right to religious upbringing and education stems from fundamental human rights and that this right is exercised also in state schools.

4. A fact causing concern is that recent research has shown that in Slovenia knowledge about religion is poor and people do not see the connection between religiousness and social problems. Consequently, the young are more prone to uncritical prejudice and intolerance of various religions. International research shows that “most students who had classes on religion are more open to talks on religions and world views with others coming from different background than those students who did not take such classes.”(Research on the perspecti357 zbornik_final.indd 357

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ve of the young on religion, religious diversity and possibility of interreligious dialogue (2006–2009, www.redco.uni-hamburg.de).

5. Cross-curricular programmes for religious education and other school subjects should be encouraged, as an interdisciplinary approach supports the formation of integral personal and social identity on the basis of established ethical and moral values in society. “Political institutions should promote knowledge and understanding of the main religions and other nonreligious convictions as well as their role in society” (European Centre for the research of intercultural dialogue, human rights and democratic citizenship) 6. A national educational scheme is to be developed. Following the model of foreign ideological prejudices. Their task would also be to prepare the foundation for future arrangements in this area for the forthcoming White Book.

All entities involved – the state, religious communities and churches– are responsible for constant and open dialogue. This is the only possible European context for facing questions on religions, which represent a significant part of public discussion abroad and in Slovenia.

Ljubljana Šentvid, 27th November 2009

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SEZNAM AVTORJEV LIST OF AUTHORS

Klemen Bartolj, univ. dipl. teolog, Ljubljana / B.A. Theol., Ljubljana, Slovenia Dr. James Cassin, izvršni sekretar Oddelka za katoliško izobraževanje in vzgojo pri Irski škofovski konferenci, Columba Center Maynooth, Co. Kildare, Irska / Executive Secretary, Department of Catholic Education and Formation, Irish Bishops’ Conference, Columba Centre, Maynooth, Co. Kildare, Ireland Mag. Gregor Celestina, učitelj verskega pouka na Škofijski klasični gimnaziji v Ljubljani / RE teacher, Diocesan Classical Gymnasium, Ljubljana, Slovenia Mag. Tone Česen, učitelj verskega pouka na Škofijski klasični gimnaziji v Ljubljani / RE teacher, Diocesan Classical Gymnasium, Ljubljana, Slovenia Fabrizio Favaro, učitelj verskega pouka, Liceo classico Giovanni Paolo I, Benetke, Italija / RE teacher, Liceo classico Giovanni Paolo I, Venice, Italy Prof. dr. Stanko Gerjolj CM, izredni profesor za didaktiko in pedagogiko religije ter dekan na Teološki fakulteti Univerze v Ljubljani / Associate Professor of Didactics and Pedagogy of Religion and Dean, Faculty of Theology, University of Ljubljana, Slovenia Doc. dr. Roman Globokar, docent za moralno teologijo na Teološki fakulteti Univerze v Ljubljani in direktor Zavoda sv. Stanislava v Ljubljani / Assistant Professor of Moral Theology, Faculty of Theology, University of Ljubljana and Director of St. Stanislav's Institution, Ljubljana, Slovenia Prof. dr. Martin Jaeggle, profesor za religijsko pedagogiko in katehetiko in dekan Katoliške teološke fakultete, Univerza na Dunaju, Dunaj, Avstrija / Full Professor of Religious Pedagogy and Cathecism and Dean, Catholic Theological Faculty, University of Vienna, Vienna, Austria Jože Kurinčič, učitelj slovenščine na Škofijski klasični gimnaziji v Ljubljani / Slovene Language teacher, Diocesan Classical Gymnasium, Ljubljana, Slovenia Jože Mlakar, nekdanji ravnatelj Škofijske klasične gimnazije v Ljubljani / former Headmaster, Diocesan Classical Gymnasium, Ljubljana, Slovenia 359 zbornik_final.indd 359

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SEZNAM AVTORJEVLIST OF AUTHORS

Ron van der Poll, učitelj verskega pouka, St-Gregorius College Utrecht, Nizozemska / RE teacher, St-Gregorius College Utrecht, The Netherlands Dr. Regina Polak, predstojnica Instituta za praktično teologijo na Dunajski univerzi, Dunaj, Avstrija / Director, Institute for Practical Theology, University of Vienna, Vienna, Austria Msgr. dr. Anton Stres, ljubljanski nadškof metropolit, Slovenija / Metropolitan Archbishop of Ljubljana, Slovenia Miriam Stanonik, ravnateljica Osnovne šole Bičevje v Ljubljani / Headmistress, Bičevje Primary School, Ljubljana, Slovenia Prof. dr. Ivan Janez Štuhec, izredni profesor za moralno teologijo in družbeni nauk Cerkve na Teološki fakulteti Univerze v Ljubljani in direktor Zavoda Antona Martina Slomška v Mariboru / Associate Professor of Moral Theology and Social Teachings of the Church, Faculty of Theology, University of Ljubljana and Director of Anton Martin Slomšek Institution, Maribor, Slovenia Doc. dr. Magdalena Šverc, znanstvena sodelavka v Zavodu Antona Martina Slomška v Mariboru / Research Collaborator, Anton Martin Slomšek Institution, Maribor, Slovenia Prof. dr. Jacek Tendej CM, direktor šolskega centra Liceum Radosna Nowina 2000, Piekary, Poljska / Director, Liceum Ogólnokształcące w Centrum Edukacyjnym “Radosna Nowina 2000”, Piekary, Poland Tadeja Tomšič, študentka Fakultete za matematiko in fiziko Univerze v Ljubljani / Student , Faculty of Mathematics and Physics, University of Ljubljana, Slovenia Doc. dr. Niko Tunjić SDB, ravnatelj Salezijanske klasične gimnazije na Reki, Hrvaška / Headmaster, Salesian Classical Gymnasium, Rijeka, Croatia Doc. dr. Janez Vodičar SDB, docent za didaktiko in pedagogiko religije na Teološki fakulteti Univerze v Ljubljani / Assistant Professor of Didactics and Pedagogy of Religion, Faculty of Theology, University of Ljubljana, Slovenia

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Kazalo Table of Contents Verski pouk v slovenskih šolah: ovrednotenje in perspektive Predgovor urednika.............................................................................................. 3 Spremna beseda.................................................................................................... 5 I. Verski pouk v Sloveniji – ovrednotenje Roman Globokar

Verski pouk v slovenskem šolskem prostoru.......................................................... 7 Ivan Janez Štuhec

Verski pouk kot kulturno-politični problem v Sloveniji...................................... 13 Klemen Bartolj

Razprava o uvajanju verskih vsebin v slovensko javno šolo med leti 1990 in 1995........................................................................................ 21 Jože Kurinčič

Pomen verskega pouka za nacionalno kulturo..................................................... 29 Janez Vodičar

Uvajanje verskega pouka na Gimnaziji Želimlje.................................................. 35 Roman Globokar

Verski pouk na Škofijski klasični gimnaziji......................................................... 43 Magdalena Šverc

Oblikovanje skupnega učnega načrta in učbenikov za verski pouk v Sloveniji..... 47 Tadeja Tomšič

Pogled nekdanje dijakinje Škofijske klasične gimnazije....................................... 55

II. Verski pouk v EVROPSKEM PROSTORU Gregor Celestina

Mesto verskega pouka v sekularizirani Evropi..................................................... 59 James Cassin

Poučevanje religije – vir za Evropo...................................................................... 67 Martin Jäggle in Regina Polak

Verski pouk v Avstriji: izzivi in perspektive......................................................... 73 Fabrizio Favaro

Izziv katoliškega verskega pouka v italijanskih šolah............................................ 87 361 zbornik_final.indd 361

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Ron van der Poll

Verski pouk na Nizozemskem............................................................................. 93 Jacek Tendej

Poučevanje religije na Poljskem.......................................................................... 99

Preglednica o stanju verskega pouka po evropskih državah................................................................103 III. PERSPEKTIVE VERSKEGA POUKA Anton Česen

Mladi in vera danes.......................................................................................... 127 Stanko Gerjolj

Pomen verskega pouka za oblikovanje skupnosti............................................... 135 Niko Tunjić

Identiteta učitelja verskega pouka..................................................................... 147 Jože Mlakar

Odgovornost učitelja za učenčevo prihodnost................................................... 157 Magdalena Šverc

Sodobna informacijsko-komunikacijska tehnologija in e-vera in kultura........... 159 Miriam Stanonik

Pogled ravnateljice javne šole............................................................................ 167

Sklepna izjava udeležencev....................................................173 Utrip dogajanja / Snapshot of the event.........................175 Religious Education in Slovene Schools: evaluation and perspectives Editor's Preface................................................................................................ 179 Foreword.......................................................................................................... 181

I. Religious education in Slovenia – evaluation Roman Globokar

Religious Education in Slovene Education System............................................ 183 Ivan Janez Štuhec

Religious Education as a Cultural and Political Problem in Slovenia................. 189 Klemen Bartolj

The Debate on the Introduction of Religious Content in Slovene State Schools between 1990 and 1995............................................. 197 362 zbornik_final.indd 362

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Jože Kurinčič

The Meaning of Religious Education for National Culture............................... 205 Janez Vodičar

Introducing Religious Education into Želimlje Gymnasium............................. 213 Roman Globokar

Religious Education in the Diocesan Classical Gymnasium.............................. 221 Magdalena Šverc

Preparing a Common Curriculum and Textbooks for Religious Education....... 225 Tadeja Tomšič

Religion and Culture – A Former Student's Opinion on the School Subject..... 235

II. Religious Education in Europe Gregor Celestina

The Status of Religious Education in Secularized Europe.................................. 239 James Cassin

The Teaching of Religion – a Resource for Europe............................................ 247 Martin Jäggle and Regina Polak

Religious Instruction in Austria: Challenges and Perspectives........................... 253 Fabrizio Favaro

Challenges of Catholic Religious Education in Italian Schools......................... 267 Ron van der Poll

Religious Education in The Netherlands........................................................... 273 Jacek Tendej

Teaching Religion in Polish Schools................................................................. 279

Table of The Status of Religious Education in European Countries..............................................................283 III. Perspectives on religious Education Anton Česen

The Youth and Their Faith Today..................................................................... 311 Stanko Gerjolj

The Importance of Religious Education in Shaping Community...................... 319 Niko Tunjić

The Identity of a Religion Teacher.................................................................... 331 Jože Mlakar

Teacher’s Responsibility for the Student’s Future.............................................. 341 363 zbornik_final.indd 363

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Magdalena Šverc

Modern Information-Communication Technology and E-religion and Culture..................................................................................... 343 Miriam Stanonik

Perspective of a Headmistress of Public School................................................. 351

PARTICIPANTS’ CLOSING STATEMENT..........................................357 SEZNAM AVTORJEV / LIST OF AUTHORS.......................................359

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Zbirka Simpoziji v Zavodu sv. Stanislava 1. The State and the School, Some European Perspectives, urednik Gregor Pavlič, Ljubljana 2001.

2. Simpozij ob stoletnici začetka gradnje prve slovenske gimnazije, urednik Robert A. Jernejčič, Ljubljana 2002.

3. Identiteta katoliške šole v Evropi 21. stoletja (mednarodni posvet), urednik Gregor Pavlič, Ljubljana 2004.

4. Znanje, vrednote, spretnosti (mednarodni posvet), urednik Gregor Pavlič, Ljubljana 2005.

5. Verski pouk v slovenskih šolah: ovrednotenje in perspektive (mednarodni simpozij), urednik Roman Globokar, Ljubljana 2010.

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