{"id":11300,"date":"2021-04-13T06:00:00","date_gmt":"2021-04-13T05:00:00","guid":{"rendered":"https:\/\/omnesmag.com\/?p=11300"},"modified":"2021-04-13T23:40:44","modified_gmt":"2021-04-13T22:40:44","slug":"osmy-wieku-edukacyjne-klucze-dla-twentego-wieku-religii-kursowej","status":"publish","type":"post","link":"https:\/\/www.omnesmag.com\/pl\/foco\/claves-educativas-del-siglo-ii-para-un-curriculo-de-religion-del-siglo-xxi\/","title":{"rendered":"Edukacyjne klucze drugiego wieku dla programu nauczania religii w XXI wieku"},"content":{"rendered":"

Teraz, gdy zastanawiamy si\u0119 nad nowym programem nauczania religii, warto przyjrze\u0107 si\u0119 mu dog\u0142\u0119bnie i odkry\u0107 klucze, kt\u00f3re pomog\u0105 nam zapewni\u0107, \u017ce program ten rzeczywi\u015bcie spe\u0142ni swoj\u0105 rol\u0119 dydaktyczn\u0105.<\/p>\n\n\n\n

My\u015bl\u0105c o tym, przysz\u0142o mi na my\u015bl s\u0142ynne zdanie \u015bw. Ireneusza z Lyonu: \"chwa\u0142\u0105 Boga jest to, \u017ce cz\u0142owiek powinien \u017cy\u0107\" i my\u015bl\u0119, \u017ce daje nam ono sugestywn\u0105 wizj\u0119. Zw\u0142aszcza je\u015bli nie usuniemy drugiej cz\u0119\u015bci zdania \u015bwi\u0119tego biskupa: \"\u017cycie cz\u0142owieka polega na kontemplacji Boga\".<\/p>\n\n\n\n

W tym \u0107wiczeniu, jakim jest szkolne nauczanie Religii, s\u0105 dwa brzegi rzeki, kt\u00f3re trzeba po\u0142\u0105czy\u0107: B\u00f3g i ludzko\u015b\u0107. Program nauczania musi si\u0119 z tym upora\u0107 i to jest jego wa\u017cna, a czasem skomplikowana misja. By\u0107 mo\u017ce w innych momentach zbyt mocno zacz\u0119li\u015bmy od tre\u015bci teologicznych, kt\u00f3re musieli\u015bmy dostosowa\u0107 i wyt\u0142umaczy\u0107 dzieciom i m\u0142odzie\u017cy. Tre\u015b\u0107, kt\u00f3r\u0105 nauczyciel religii stara\u0142 si\u0119 uczyni\u0107 sensown\u0105 i w tym po\u015bwi\u0119ci\u0142 wiele swoich si\u0142.<\/p>\n\n\n

\n\t

W szkolnym nauczaniu religii do zjednoczenia s\u0105 dwa brzegi rzeki: B\u00f3g i ludzko\u015b\u0107, i to jest misja programu nauczania religii. <\/p>\n<\/p>\n\tJavier Segura<\/span><\/cite>\n<\/blockquote>\n\n\n

Zdanie \u015bw. Ireneusza zaprasza nas do przej\u015bcia tej drogi mi\u0119dzy cz\u0142owiekiem a Bogiem, ale w innym kierunku. Podej\u015b\u0107 najpierw do cz\u0142owieka, z ca\u0142ym jego pragnieniem \u017cycia i \u017cycia w pe\u0142ni. Wys\u0142ucha\u0107 jego trosk, zmaga\u0144, zranie\u0144, d\u0105\u017ce\u0144... i pom\u00f3c mu odkry\u0107, \u017ce sam B\u00f3g chce te t\u0119sknoty spe\u0142ni\u0107. \u017be jego historia nie jest mu obca. \u017be chwa\u0142\u0105 Boga jest to, \u017ce to dziecko osi\u0105ga pe\u0142ni\u0119 \u017cycia, \u017ce ten m\u0142ody cz\u0142owiek \u017cyje z ca\u0142\u0105 moc\u0105, kt\u00f3r\u0105 sam B\u00f3g zasia\u0142 w jego sercu. Jezus powiedzia\u0142: \"Ja przyszed\u0142em, aby mieli \u017cycie i mieli je w obfito\u015bci\" (J 10,10).<\/p>\n\n\n\n

Doprowadzi nas to do programu nauczania o charakterze czysto wychowawczym, kt\u00f3rego g\u0142\u00f3wnym celem jest pe\u0142na i integralna dojrza\u0142o\u015b\u0107 wychowanka, oparta na kluczach dostarczanych przez chrze\u015bcija\u0144stwo.<\/p>\n\n\n\n

Projekt ten musi jednak opiera\u0107 si\u0119 na dw\u00f3ch podstawowych za\u0142o\u017ceniach, kt\u00f3re - je\u015bli nie zostan\u0105 odpowiednio uwzgl\u0119dnione - mog\u0105 sprawi\u0107, \u017ce program nauczania i sama szkolna edukacja religijna nie odnios\u0105 sukcesu.<\/p>\n\n\n

\n\t

Program nauczania musi mie\u0107 charakter czysto wychowawczy, kt\u00f3rego centralnym celem jest pe\u0142na i integralna dojrza\u0142o\u015b\u0107 wychowanka oparta na kluczach chrze\u015bcija\u0144stwa.<\/p>\n<\/p>\n\tJavier Segura<\/span><\/cite>\n<\/blockquote>\n\n\n

Z jednej strony musimy uwa\u017cnie s\u0142ucha\u0107 \u015bwi\u0119tego ze Smyrny, a tak\u017ce podkre\u015bla\u0107 drug\u0105 cz\u0119\u015b\u0107 zdania. To prawda, \u017ce B\u00f3g chce, aby cz\u0142owiek \u017cy\u0142, ale \u017cycie cz\u0142owieka ma by\u0107 kontemplacj\u0105 Boga. Ta g\u0142\u0119boka t\u0119sknota serca, kt\u00f3r\u0105 odczuwaj\u0105 wszystkie istoty ludzkie, ma swoje imi\u0119, jest nim B\u00f3g. On jest \u017ar\u00f3d\u0142em \u017cycia i je\u015bli odbieramy cz\u0142owiekowi Boga, to nie odbieramy mu mniej lub bardziej ciekawej idei, ale odbieramy mu \u017ar\u00f3d\u0142o jego w\u0142asnego \u017cycia. Bo by\u0107 mo\u017ce na tym polega wielki problem przekazu chrze\u015bcija\u0144stwa, \u017ce z samego Boga zrobili\u015bmy ide\u0119, a z chrze\u015bcija\u0144stwa ideologi\u0119, podczas gdy jest to co\u015b zupe\u0142nie innego. B\u00f3g to osoba, a chrze\u015bcija\u0144stwo to spotkanie. <\/strong>Dlatego w centrum programu nauczania, cho\u0107 musi znajdowa\u0107 si\u0119 jednocze\u015bnie m\u0142ody cz\u0142owiek i jego dojrza\u0142o\u015b\u0107, nale\u017cy rozpatrywa\u0107 osobiste spotkanie z Bogiem jako pe\u0142ni\u0119 wszystkich wymiar\u00f3w jego bytu.<\/p>\n\n\n\n

Drugim filarem, na kt\u00f3rym musi opiera\u0107 si\u0119 projekt, jest poprawna antropologia.<\/strong> I nie jest to co\u015b abstrakcyjnego czy jedynie spekulatywnego. B\u0142\u0119dne wizje antropologiczne prowadz\u0105 do niepe\u0142nych i nieuporz\u0105dkowanych realizacji osobistych, kt\u00f3re rodz\u0105 frustracj\u0119. Musimy zaproponowa\u0107 naszej m\u0142odzie\u017cy wizj\u0119 osoby ludzkiej, kt\u00f3ra s\u0142u\u017cy jako punkt odniesienia dla pe\u0142nej i dojrza\u0142ej integracji wszystkich wymiar\u00f3w jej \u017cycia. Ale to oznacza, \u017ce sam program nauczania musi mie\u0107 t\u0119 jasn\u0105 wizj\u0119 u podstaw. Jak to cz\u0119sto bywa, nie wolno nam niczego bra\u0107 za pewnik, musimy za\u0142o\u017cy\u0107 kotu dzwonek i jasno okre\u015bli\u0107 propozycj\u0119, jaki model osoby posiadamy.<\/p>\n\n\n\n

By\u0107 mo\u017ce sam \u015bw. Ireneusz z Lyonu rzuca na to nowe \u015bwiat\u0142o, gdy m\u00f3wi nam, \u017ce \"z powodu swojej niesko\u0144czonej mi\u0142o\u015bci Chrystus sta\u0142 si\u0119 tym, czym my jeste\u015bmy, aby uczyni\u0107 nas w pe\u0142ni tym, czym On jest\".<\/p>\n\n\n\n

Tym horyzontem tego, do czego jeste\u015bmy powo\u0142ani, najlepszym modelem antropologicznym, jaki mo\u017cemy przedstawi\u0107 naszym m\u0142odym ludziom, centrum programu nauczania, w kt\u00f3rymkolwiek kierunku idziemy mostem, kt\u00f3ry \u0142\u0105czy cz\u0142owieka i Boga, jest nikt inny jak Jezus Chrystus.<\/p>\n\n\n

\n\t

Najlepszym modelem antropologicznym, jaki mo\u017cemy przedstawi\u0107 naszej m\u0142odzie\u017cy, jest nikt inny jak Jezus Chrystus.<\/p>\n<\/p>\n\tJavier Segura<\/span><\/cite>\n<\/blockquote>\n\n\n

Je\u015bli b\u0119dziemy mieli jasno\u015b\u0107 co do tych zasad - cz\u0142owiek i jego dojrzewanie, B\u00f3g jako pe\u0142nia \u017cycia i jasna antropologia z Chrystusem jako ostatecznym punktem odniesienia - edukacja religijna w szko\u0142ach mo\u017ce wnie\u015b\u0107 wiele do systemu edukacji oraz do \u017cycia dzieci i m\u0142odzie\u017cy.<\/p>","protected":false},"excerpt":{"rendered":"

Ahora que estamos repensando el nuevo curr\u00edculo de Religi\u00f3n merece la pena mirar en profundidad y descubrir las claves que nos ayudar\u00e1n a que realmente ese curr\u00edculo cumpla con su cometido de ense\u00f1anza-aprendizaje. Pensando en esto me ha venido la c\u00e9lebre frase de san Irineo de Lyon, \u2018la gloria de Dios es que el hombre […]<\/p>\n","protected":false},"author":45,"featured_media":11301,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_members_access_role":[],"_members_access_error":""},"categories":[552,548],"tags":[],"class_list":["post-11300","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-educacion","category-foco"],"yoast_head":"\nClaves educativas del siglo II para un curr\u00edculo de Religi\u00f3n del siglo XXI<\/title>\n<meta name=\"description\" content=\""La gloria de Dios es que el hombre viva; la vida del hombre es contemplar a Dios." (San Ireneo de Lyon, C. 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