Visualizzazione post con etichetta religion. Mostra tutti i post
Visualizzazione post con etichetta religion. Mostra tutti i post

martedì 5 ottobre 2021

EDUCACION Y FRADERNIDAD UNIVERSAL


 El Papa: estimular una acción educativa que haga crecer la fraternidad universal

Con ocasión de la Jornada Mundial de los docentes instituida por la UNESCO y en el contexto de la promoción del Pacto Educativo Global, el Papa Francisco ha dirigido un mensaje a los participantes del Encuentro Religiones y Educación.

Ciudad del Vaticano

El Papa Francisco se ha dirigido a los participantes del Encuentro Religiones y Educación y ha expresado “cercanía y gratitud a todos los docentes y, al mismo tiempo, nuestra atención por la educación”.

Por un Pacto Educativo Global

Francisco recordó que, el pasado 12 de septiembre de 2019, hizo un llamado para «dialogar sobre el modo en que estamos construyendo el futuro del planeta y sobre la necesidad de invertir los talentos de todos, porque cada cambio requiere un camino educativo que haga madurar una nueva solidaridad universal y una sociedad más acogedora».

Igualmente, el Papa retoma la finalidad de la iniciativa del Pacto Educativo Global: “reavivar el compromiso por y con las jóvenes generaciones, renovando la pasión por una educación más abierta e incluyente, capaz de la escucha paciente, del diálogo constructivo y de la mutua comprensión”.

Una “alianza educativa”

“Hoy más que nunca, es necesario unir los esfuerzos por una alianza educativa amplia para formar personas maduras, capaces de superar fragmentaciones y contraposiciones y reconstruir el tejido de las relaciones por una humanidad más fraterna”, insiste el Papa, al mismo tiempo que advierte que “Si queremos un mundo más fraterno, debemos educar las nuevas generaciones «reconocer, valorar y amar a cada persona más allá de la cercanía física, más allá del lugar del universo donde haya nacido o donde habite”.

El Papa evidencia la necesidad de plantear que la formación integral “se resume en el conocerse a sí mismo, conocer al propio hermano, la creación y el Trascendente. No podemos ocultar a las nuevas generaciones las verdades que dan sentido a la vida”.

Religiones y educación

Las diferentes tradiciones religiosas han caminado juntas a lo largo de la historia, afirma el Papa, por eso, “Como en el pasado también hoy, con la sabiduría y la humanidad de nuestras tradiciones religiosas, queremos estimular una renovada acción educativa que pueda hacer crecer en el mundo la fraternidad universal”.

El Papa redefine la relación entre educación y religiones, insistiendo en que si antes, se estimularon las diferencias, hoy, “la educación nos compromete a no usar nunca el nombre de Dios para justificar la violencia y el odio hacia otras tradiciones religiosas, a condenar cualquier forma de fanatismo o de fundamentalismo y a defender el derecho de cada uno a elegir y actuar según su propia conciencia”.

Si en el pasado, en nombre de la religión se discriminaron diferentes minorías, hoy “la educación nos compromete a acoger al otro como es, no como yo quiero que sea, como es, y sin juzgar ni condenar a nadie”.

De igual manera, recuerda el Papa, que si “en el pasado los derechos de las mujeres, de los menores, de los más débiles no han sido respetados siempre, hoy nos comprometemos a defender con firmeza esos derechos y enseñar a las nuevas generaciones a ser voz de los sin voz (…) Y la educación debe llevarnos a comprender que hombres y mujeres son iguales en dignidad”.

Refiriéndose a nuestro papel como “custodios de la creación” y a la permisividad que hemos tenido al tolerar “la explotación y el saqueo de nuestra casa común, el Papa afirma: “la educación nos compromete a amar nuestra madre tierra y a evitar el desperdicio de alimentos y recursos, así como estar más dispuestos a compartir los bienes que Dios no ha dado para la vida de todos”.

Educar a la persona en su integralidad

El Papa insiste en que las diferentes tradiciones religiosas refuerzan su misión de educar cada persona en su integridad: “es decir, cabeza, manos, corazón y alma. Pensemos lo que sentimos y hacemos; sintamos lo que pensamos y hacemos; hagamos lo que sentimos y pensamos. La armonía de la integridad humana, es decir, toda la belleza de esta armonía”.

El Papa finalizó su mensaje invitando a un momento de silencio para “pedir a Dios que ilumine nuestras mentes, para que nuestro diálogo sea fructífero y nos pueda ayudar a seguir con valentía los caminos de nuevos horizontes educativos”.

 Vatican News

DISCURSO DEL PAPA FRANCISCO



 

 

 

 

 

martedì 9 febbraio 2021

CITIZENSHIP IN CATHOLIC SCHOOL

 


      Citizenship and Education

An Historical Perspective for Catholic Schools

 

 

.                       Leonardo Franchi – University of Glasgow

 

In this post I explore Citizenship Education through the lens of Catholic teaching on Education. I also make reference to Pope Leo XIII’s teaching on Citizenship. I show that there is such a thing as a Christian ‘idea’ of citizenship. This might not sit comfortably in a society which seeks to marginalise (intentionally or unintentionally), the Christian voice.

 Citizenship, Education and Religion

How Citizenship Education in the Catholic school is both understood and taught makes it a crucial feature of the contemporary educational scene.

Citizenship Education flows from a political/civic desire to build community cohesion – universally deemed a ‘good thing’. How to promote, far less achieve, this in a multi-cultural society remains problematic.

For some, Citizenship Education is a ‘secular’ version of Religious Education: values emerge, it seems, from reason alone without a concomitant contribution from revealed religion.  Although religious belief and practice should be fundamental parts of Citizenship Education, contemporary articulations of Citizenship Education minimise discussion of the difficult issues arising from religious faith/identity. Nonetheless, the number of children of all faiths and none who are educated in Catholic schools should place the Catholic school not at the margins but at the heart of Citizenship Education.

Religions, of course, are an expression of diversity. This leads to the following question: is contemporary education a means of monopolising thought and values within a conceptual framework which purports to be inclusive but, intentionally or otherwise, fails in this objective?

 Is there a Catholic Approach to Citizenship Education?

In saying a tentative ‘yes’ to this question, it is important to offer some historical roots.  A Catholic vision of citizenship is evident in the corpus of Pope Leo XIII (Pope from 1878-1903) for whom the Catholic school is the crucible in which a ‘Catholic mind’ is formed. For Pope Leo, a well-formed Catholic is a leaven in society: the good Catholic is a good citizen.

 Pope Leo married a traditional life of piety with a recognition of the value of dialogue with people of different views - albeit in the context of a constant looking back at the sources of Christian thought. Three of Pope Leo’s Encyclicals provide examples of his desire to engage intellectually and pastorally with the challenges of the age. They encapsulate his thinking on how the good and faithful Catholic is also the ideal citizen.

 1.      In Spectata Fides (1885), a short Encyclical on Christian Education addressed to the Catholics of England and Wales, Leo sewed together the value of Christian education with a related commitment to the welfare of all: ‘for there is no better citizen than the man who has believed and practised the Christian faith from his childhood’. This highly charged sentence links pithily the traditional piety associated with childhood with the need to engage with wider society. The union of the verbs ‘believed’ and ‘practised’ reminds us that religious belief, for Pope Leo, was linked to witness in ordinary life. Note also that this Encyclical is addressed to Cardinal Henry Manning, present at the Conclave which elected Leo in 1878 and renowned for his involvement in social issues, most notably in attempts to resolve the London Dockers’ strike of 1889. This episode is an example of what Leo understood as Christian citizenship.

 2.       Spectata Fides, while a valuable indicator of Pope Leo’s vision of ‘education for citizenship’ was an overture to his more substantial Encyclical on citizenship, Sapientiae christianae (1890). This landmark Encyclical afforded him a platform from which to link once again the existence of the doctrinally well-formed Catholic with the general well-being of the nation. It is essential to place this gradual adaptation to modern (as opposed to Modernist) ways in context: dialogue was a way of explaining the Catholic approach (or solution) to particular issues as the optimal way. There is, unsurprisingly, little sense of dialogue understood as a path to a common and as yet undiscovered solution to social ills:

 From day to day it becomes more and more evident how needful it is that the principles of Christian wisdom should ever be borne in mind, and that the life, the morals, and the institutions of nations should be wholly conformed to them’ (1890: 1).

 The Encyclical demonstrates Pope Leo’s determination to see Christianity as the key driver of political, social and economic life. If you have not yet read this Encyclical, now is the time!

3.      Pope Leo’s short Encyclical to the Bishops of Scotland, Caritatis studium (1898) returned to the theme of Christian faith and citizenship. One of Leo’s first acts as Pope was to restore the Scottish hierarchy in 1878. This Encyclical shows how the Catholic Church in Scotland, while a major institution in the history of the Scottish nation, had lost influence and status after the Protestant Reformation. Leo knows of the challenges facing the small and increasingly immigrant Catholic community in Scotland. He is also aware that there is common ground between Catholics and Christians from the Reformed traditions, with both traditions under threat from religious liberalism. Leo asks the Catholic community to move away from an intellectual and cultural ghetto in order to engage with wider Scottish society. This will show that Catholicism, far from being an alien culture to Scotland, has much to contribute to the welfare of the nation: ‘nothing else contributes so much to the honourable and successful discharge of social duties’ (1898: 11).

CiCitizenship and Catholic Education Today

In Catholic educational thought, education is more than the accumulation of qualifications to enhance employability. At the heart of the vision is something radical and counter-cultural: the gradual building of the Kingdom of God  - while remaining aware that this is always a work in progress owing to the fallibility of humanity. Essentially, the good Christian citizen is first and foremost a good person - one who has responded to the grace of God impelling him or her to the love which demands sacrifice for the ‘other’.

Christian thinking accepts the notion of human virtues which, by definition, are not explicitly religious. We all want schools and wider society to be underpinned by such tolerance, good humour, fairness etc. The issue is how to define what the values mean in practice and, crucially, identify what lies at their root.

The Catholic vision of doctrinal development is one of continuity, not rupture. Catholic teaching on education and citizenship is part of this continuity. It will be interesting to follow developments in light of contemporary papal initiatives like Scholas Occurrentes and the Global Compact on Education.

 I end with two questions.

1.      A rediscovery of the link between the ‘good Catholic as the good citizen’ should encourage Catholic educators to look again at the key principles of Catholic education. How will this be done?

2.      Can the modern secular state accept Pope Leo’s claim that the good Christian is the ideal citizen?

 

A version of this post was presented at a World Union of Catholic Teachers Webinar on February 2, 2021.

 

 

 

 

 

 

                       

 

sabato 31 ottobre 2020

COVID: THROUGH A COMMON EVIL WE REDISCOVER THE COMMON GOOD - - es - it

Pope Francis is certain of this and is repeating it to everyone: we will emerge either better or worse after the pandemic The global crisis requires that the parameters of human co-existence be rethought through the lens of solidarity. Based on this foundational idea, the "Covid-19: Building a Healthier Future" has been created in collaboration with the Dicastery for Promoting Integral Human Development, to offer a vision that might lead to the beginning of a new fraternity after the pandemic.

Healthcare, education, security – these are the linchpins of any nation which should not be subject to making a profit. Economist Luigino Bruni, one of the experts Pope Francis called to be part of the Vatican Covid-19 Commission, is convinced that the lesson of the pandemic will help us rediscover the profound truth connected with the expression "common good". This is so because, as he believes, everything is fundamentally a common good: politics in its true sense, the economy which looks to humanity before seeking to make a profit. In this new global vision that can be born after the pandemic, the Church, he states, must make itself a "guarantor" of this collective patrimony, in so far as it is lies outside the logic of commerce. Bruni's hope is that this experience, conditioned by a virus that has no boundaries, will help us not forget "the importance of human cooperation and global solidarity".

You are part of the Vatican COVID 19 Commission, Pope Francis’ response mechanism to an unprecedented virus. What do you personally hope to learn from this experience? In what way do you think society as a whole can be inspired by the work of the Commission?

R. – The most important thing I have learned from this experience is the importance of the principle of precaution for the common good. Absent for the most part in the initial phase of the epidemic, the principle of precaution, one of the pillars of the Church’s social doctrine, tells us something extremely important. The principle of precaution is lived obsessively on the individual level (it’s enough to think of the insurance companies which seem to be taking over the world), but is completely absent on the collective level, and thus makes 21st century society extremely vulnerable. This is why those countries which have preserved a bit of a welfare state have demonstrated themselves a lot stronger than those governed entirely by the market And then the common good: since a common evil has revealed to us what the common good is, so has the pandemic forced us to see that the common good requires community, and not only the market. Health, safety, and education cannot be left to the game of profit.

Pope Francis asked the COVID 19 Commission to prepare the future instead of prepare for it. What should be the role of the Catholic Church as an institution in this endeavor?

R. – The Catholic Church is one of the few (if not the only) institution that guarantees and safeguards the global common good. Having no private interests, it can pursue the good of all. It is because of this that she has a vast hearing. For the same reason, she has a responsibility to exercise it on a global scale.

What personal lessons (if any) have you derived from the experience of the pandemic? What concrete changes do you hope to see after this crisis both personally and globally?

R. – The first lesson is the value of relational goods. Not being able to exchange hugs in these months, I have rediscovered the value of an embrace and of contact. Secondly, we can and must have many online meetings and working remotely, but for important decisions and for decisive meetings, the internet does not suffice. Physical presence is necessary. So, the virtual boom is making us discover the importance of flesh and blood contact and the intelligence of the human body. I hope that we do not forget the lessons learned in these months (because people forget very quickly), in particular the importance of politics as we have rediscovered in these months (as the art of the common good against a common evil), and that we do not forget the importance of human cooperation and global solidarity.

Preparing for the post-Covid world includes forming future generations, who will be forced to make decisions that forge new paths. In this sense, can education be considered only as a “cost” to reduce, even in times of crisis?

R. – Education, above all that of children and young people, is much more than an “expense”… It is a collective investment with the highest rate of social return. I hope that in those countries where schools are still closed, a national holiday will be designated when they are reopened. Democracy begins at the school desk and there it is born again in each generation. The first heritage (patres munus) that we pass on through the generations is that of education.

Tens of millions of children around the world do not have access to education. Can article 26 of the Universal Declaration of Human Rights be ignored, which affirms that everyone has the right to free and mandatory education, at least regarding elementary education?

R. – Clearly this must not be ignored, but we cannot ask that the cost of education be entirely sustained by countries without sufficient resources. We must quickly give life to a new international cooperation under the slogan: “educating children and adolescents is a global common good”, where countries with more resources help those will fewer resources so that the right to free education becomes real. This pandemic has shown us that the world is a large community. We must transform this common evil into new common, global goods.

Educational budgets have undergone sometimes drastic cuts even in rich countries. Could there really be a desire not to invest in future generations?

R. – If economic logic takes over, reasoning such as this will increase: “Why should I do something for future generations? What have they done for me?” If do ut des ‘(I’ll give something only if I get something out of it), the commercial mantra, becomes the new logic of nations, we will always invest less in education, and we will always create more debt which today’s children will pay off. We must become generous once again and cultivate non-economic virtues such as compassion, meekness, and generosity.

Though it finds itself in economic difficulty, the Catholic Church is on the front lines offering education to the poorest. As we’ve seen during this pandemic, lockdowns have had a considerable impact on Catholic schools. But the Church continues to welcome everyone, without distinctions based on creed, making space for encounter and dialogue. How important is this aspect?

R. – The Church has always been an institution for the common good. Luke’s parable does not tells us about the faith of the half-dead man who the Good Samaritan assisted. It is precisely during the gravest crises that the Church rediscovers her vocation as Mater et magister (Mother and teacher), that the esteem of non-Christians grows toward her, that the sea that gathers everything in, then gives everything to everyone, above all to the poorest. The Church has always known, after all, that the indicator of every common good is the condition of the poorest.

What contribution can education about religion and religions offer young people, especially in a world increasingly driven by divisions and which fosters the engagement of fear and tension?

R. – That depends on how they are taught. The ethical dimension which exists in every religion is not enough. The main teaching that religions can offer today regards the interior life and spirituality, because our generation, in the space of just a few decades, has squandered a thousand-year-old heritage which contained ancient wisdom and popular piety. The world’s religions must help the young and everyone else to rewrite a new “grammar” of the interior life. If they do not do that, depression will become the plague of the 21st century.

 

Covid: Un mal común para redescubrir el bien común 

COVID, UN MALE COMUNE PER RISCOPRIRE IL BENE COMUNE



Vatican News

 

 

venerdì 5 agosto 2016

PAKISTAN: INTOLERANCE IN TEXTBOOKS

PAKISTAN

For Justice and Peace, textbooks are full of intolerance and hatred towards non-Muslims

Kamran Chaudhry

The Episcopal Commission presents a comprehensive study on violent content in curriculum. Many references to hatred and intolerance fuel an atmosphere of violence, religious fanaticism and extremism. Over the years, textbooks have been cleansed of references to non-Muslim heroes, whilst “weapon-wielding warriors” have been chosen as heroes.
Lahore (AsiaNews) – State-approved textbooks and curricula are full of references that incite hatred and intolerance against non-Muslims, this according to a study released yesterday in Lahore by the National Commission for Justice and Peace (NCJP) of Pakistan.
“This is not only about religious minorities but a national issue,” said NCJP executive director Cecil Shane Chaudhry. “It is a red flag for the government, which must ask the Church to promote the role of minorities in creating and defending the country."
According to the 40-page study, government-approved curricula used in the country’s four provinces are responsible for the rise in mass violence, religious fanaticism and extremism.
It examines the effects .....


                      PAKISTAN - intolerance in textbooks

PAKISTAN - violenza nei testi scolastici