Articoli e servizi sull'ora di religione in rete ce ne sono a bizzeffe. L'intenzione, era, molto sommariamente, quella di scrivere un post proponendo l'ora di religione NON ovviamente di stato, ossia cristiano-cattolica, bensì un momento di conoscenza delle religioni del mondo nella storia; ma neppure qui, niente di troppo nuovo, considerando la mole di materiale riscontrato on-line (e non solo).
Uscendo, dunque, decisamente sconfortato da questa ricerca, avevo quasi deciso di demordere, quando mi sono imbattuto nell'ultima parte del libro che stavo terminando.
Lì ho trovato ciò che difficilmente avrei potuto scrivere da solo o however, certainly not in a manner so clear and incisive (characteristic of prof.Cacitti, author of the above) both their expertise and culture with a capital.
The book in question is the excellent "Survey on Christianity" by Augias-Cacitti, after which the professor gives free rein to his thoughts concerning the issue of school teaching of religion (or religions) in my opinion a small gem (among many of the same author) in an increasingly chaotic world of thoughts, unfortunately, more often than not copies of copies of copies that really adds very little.
I have therefore decided to bring it back in full (I hope that the prof.Cacitti Augias me I want to) considering that this is enlightening
[...] Anyone who plays in college history teacher in the profession of religious belief agree in opinion concerning the almost total lack of preparation with which students arrive in our classrooms.
This is not a downturn, another question for its systematic recurrence, but the emergence of an objective fact: No one in the front training of these students, taught them, but only in one of its manifestations, religious history.
Ideally, a teacher may have touched on these very sensitive issues in the performance of programs of letters, history, philosophy or art, but the religious phenomenon in itself is not considered to be covered in the didactic of our country.
This is a serious and no longer tolerable fault of our education system, in which - under the agreements governing the relations between the Italian Republic and the Holy See - the teaching of religion, called the "teaching of the Catholic religion," is disposed of by the state and contracted to the Roman Catholic Church in all schools of all levels, with the exception of the university.
It is up to each diocesan ordinary formulation of programs, teacher recruitment, and even the vigilanza sulla condotta privata di questi ultimi, per cui, se essa viene ritenuta incompatibile con la morale cattolica, il docente può venire rimosso.
Al di là degli aspetti giuridici della situazione - la Costituzione garantisce, all'art. 33, che «l'arte e la scienza sono libere e libero ne è l'insegnamento», mentre spetta allo Stato dettare «le norme generali sull'istruzione» -, l'insegnamento della religione cattolica si configura come l'estensione in ambito scolastico della catechesi di quella Chiesa, garantita, al pari di ogni altra forma di fede religiosa, dall'art. 19 della Costituzione stessa.
Qui sta il punto: ovviamente, se nessuno contesta questo diritto costituzionale, ciò che appare del tutto indebito è che la catechesi confessionale si sostituisca all'insegnamento pubblico, poiché la prima deve conformarsi a un sistema teologico (il dogma), l'altro è, come sancito nella Carta fondamentale, assolutamente libero.
Che non si tratti di sottigliezze lessicali possiamo constatarlo con un esempio: di fronte alle attestazioni evangeliche secondo cui Gesù aveva quattro fratelli e alcune sorelle (Mc 6,3, Mt 12,46, Gv 7,3, At 1,14), il docente di religione può, in buona e formata coscienza, farsi persuaso che si tratti di veri e propri fratelli e sorelle, ma non potrà mai insegnarlo, pena la revoca dell'incarico per difformità dalla official doctrine of the Church.
In the order, the student is free to use or not the teaching of religion for those who do not use it, however, there is no other kind of education free of religious history, unless, voluntarism industri not a professor to issue (and I've known good, valid and fans).
There is, in quest'abnorme situation, a further element of contradiction.
In almost all Italian universities have enabled the disciplines of the historical-religious context that in Italy has seen a flowering of absolute prestige, by Baldassarre Labanca Ernesto Good improvement of this situation will not affect the terms of the agreements concordatory which I refer above, you just have to introduce in the current law, a class of help Pettazzoni Ernesto Raffaele De Martino, not to mention the many others who, yesterday and today, they honor with their knowledge of science.
Yet this precious heritage of knowledge, transmitted to generations of students, remains imprisoned in university classrooms, sterile, fruitless, because no degree in these subjects may freely go to teach what they have been formed, with an unacceptable waste of human, cultural, scientific and economic.
If we agree on 'importance of knowledge of religious phenomena, it is indispensable and urgent to overcome this situation will not affect the terms of the agreements concordatory which I refer above, you just have to introduce, in the order, a class of contest of religious history, in all respects similar to those already existing letters or science or history or mathematics, and so declining.
So, to teach religious history teachers in our schools would be judged solely as to their scientific and their teaching ability, as for all other disciplines, without any ruling of any kind: "Sooner or later," he wrote in the early twentieth century to Salomon Reinach Minocchi Salvatore "the history of religions be taught in secondary schools, alongside the history, philosophy, science.
There will teach neither faith nor skepticism, but certain facts, especially to schoolchildren will be taught to reflect on such serious matters, and to grant them all the attention, I would say better, all the respect they deserve. Instead of saying "I believe" or "I do not think" they can say in a certain way "I know" (Salvatore Minocchi, Religious education in Italian schools, in "The contemporary culture ', 4.1912).
Almost a century by these wishes, the situation has not changed, in fact, is frankly worse: even in the universities the teaching of history and religious literature have seeped into the macroraggruppamenti medievalistica or the science of antiquity, in defiance of their autonomy.
will be more likely, I fear that these disciplines at the university become more or less insignificant appendage of the other stories and other literature, rather than take on stand-alone configuration in different degrees and orders of the Italian school. [...]
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