Komparativna analiza kurikuluma za religijsko obrazovanje: primjer četiri katoličke zemlje

Tekst je nastao na temelju šireg rada na projektu Evaluacija nastavnih kurikuluma za obvezno obrazovanje u Hrvatskoj u sklopu kojeg su analizirani kurikulumi 11 europskih zemalja: Finske, Norveške, Švedske, Engleske, Škotske, Irske, Nizozemske, Mađarske, Njemačke, Austrije i Slovenije. Za potrebe ovoga članka iz osnovnog uzorka su, uz Hrvatsku, izabrane Irska, Austrija i Slovenija. Kriterij izbora zemalja je konfesionalan: sve četiri zemlje imaju pretežito katoličku populaciju. Cilj ovoga rada je utvrditi razlike u poučavanju religijskih sadržaja u analiziranim katoličkim zemljama te utvrditi, s obzirom na postulirane ciljeve predmeta, razlike u kompetencijama koje pojedini kurikulum dominantno razvija. Analizirani su kurikulumi za religijsko obrazovanje u sve četiri zemlje. Konfesionalno religijsko obrazovanje sastavni je dio školskog programa u tri analizirana kurikuluma, jedino je u Sloveniji zastupljen nekonfesionalni pristup. Rezultati su pokazali da se u Austriji, a naročito u Hrvatskoj, religijski sadržaji posreduju na tradicionalan, konfesionalan način. U oba kurikuluma eksplicitno se povezuju obrazovni s katehetskim, pastoralnim i evangelizacijskim ciljevima. Religijsko obrazovanje u Irskoj karakterizira više konfesionalno-kulturološki nego doktrinarni i normativni pristup religijskom fenomenu, čime se po svojim ciljevima postupno približio nekonfesionalnom pristupu. Pohađanje nastave se ne povezuje s odlaskom u crkvu. U nekonfesionalnom religijskom obrazovanju u Sloveniji apostrofi rana je obrazovna razina prezentacije religijskih sadržaja, s naglaskom na prijenosu tradicije i zalaganju za ljudska prava i interkulturalni pristup. (IN ENGLISH: This text is the result of extensive work on the project Evaluation of curricula for compulsory education in Croatia, which included the analysis of the curricula of 11 European countries: Finland, Norway, Sweden, England, Scotland, Ireland, Netherlands, Hungary, Germany, Austria and Slovenia. For the purpose of this article, Ireland, Austria and Slovenia have been chosen besides Croatia. The criterion for these choices was confessional: all four countries have predominantly Catholic population.The aim of this paper is to establish differences in the teaching of religious contents in the analysed Catholic countries, and to determine, in view of the postulated subject goals, the differences in competences predominantly developed by individual syllabi. The curricula for religious education in all four countries have been analysed. Confessional religious education is a constituent part of the school curriculum in Ireland, Austria and Croatia whereas the non-confessional approach is present in Slovenia. Results have shown that in Austria and Croatia religious themes are taught in a traditional, confessional way. Both curricula explicitely connect educational goals with catechetic, pastoral and evangelizational goals. In Irelenad, the approach to the phenomenon of religion in religious education is primarily cultural and less doctrinary normative, thus coming closer to on-confessional religious education. Attending religious education classes is not related to attending religious services in church. Non-confessional religious education in Slovenia places emphasis on the educational aspect of religious themes with particular reference to the transfer of tradition, to human rights and intercultural teaching.

Catholic religious education in public schools in Croatia: attitudes toward other religions in primary school textbooks

U radu su analizirani stavovi prema drugim religijama u udžbenicima katoličkog vjeronauka za sve razrede javnih osnovnih škola. Utvrđeno je da su velike svjetske religije (judaizam, islam, budizam i hinduizam)prikazane vrijednosno neutralno, dok su novi religijski pokreti i ateizam generalno prikazani vrijednosno negativno

Religious education in Croatia

This chapter analyses basic issues concerning religious education in Croatia: social and religious context, legal framework for the introduction of religious instruction in schools, public discourse about religious education in Croatia during the 1990s, religious education in primary and secondary schools curricula, teacher-training and some data about attitudes towards religious education in schools among population in Croatia

RELIGlOSE MINDERHEITEN UND TOLERANZ

Uovom radu promišlja se jedna razina odnosa dviju manjih vjerskih zajednica u Hrvatskoj: Evanđeoske crkve i Kršćanske vjerske zajednice Jehovinih svjedoka prema drugim religijama i prema ekumenizmu u multikonfesionalnoj državi. Metodom analize sadržaja tiska problematizira se razina odnosa uredništva, s kojeg se značajno može generalizirati na stavove vodstva zajednice prema spomenutim pitanjima. Stavovi dviju analiziranih zajednica sasvim su oprečni, ali su i tolerancija pentekostalaca i netolerancija Jehovinih svjedoka doktrinarno utemeljeni na Bibliji. Dok Izvori svoje vjernike upućuju na angažirani život u suvremenom trenutku Hrvatske i na tolerantnost prema onima koji drukčije misle, Kula stražara zahtijeva bezuvjetnu neutralnost prema svim svjetovnim događanjima i apostrofira izabranost Jehovinih svjedoka kao nositelja jedine prave religije, iz čega proizlazi i netolerantan odnos prema svim drukčijim (pa i religijskim) svjetonazorima.Alevel of relations between two smaller religious communities in Croatia: the Evangelical Church and the Christian religious community of Jehovah\u27s Witnesses towards other religions and ecumenism in a multi-confessional state is being dealt with in this paper. The method of content analysis of their magazines is used to problematize the level of relations of the editorial board, which can be significantly generalized to attitudes of the community leadership, towards the issues mentioned. Although the attitudes of the two analyzed communities are completely opposite, both the tolerance of Pentecostalists and the intolerance of Jehovah\u27s Witnesses have been doctrinarily founded on the Bible. While Izvori (Wells) instructs their readers to become engaged in the current events in Croatia, Kula stražara (The Watchtower) insists on unconditional neutrality towards all lay events and apostrophizes that Jehovah\u27s Witnesses were chosen as the bearers of the only true religion, producing thus an intolerant relationship towards all different (including religious) viewpoints.Yorliegende Arbeit untersucht ein Segment im Verhaltnis zweier religi6ser Minderheiten in Kroatien, der Evangelistischen Kirche (Pfingstler) und der Christlichen Glaubensgemeinschaft der Zeugen Jehovas, zu anderen Religionen und zum Okumenismus im multikonfessionellen Staat. Mittels einer Analyse von Druckerzeugnissen wird die Haltung der jeweiligen Redaktionen problematisiert, aus der sich wiederum auf die Einstellung der jeweiligen Gemeinschaftsleitung zu den erwahnten Fragen schlie- ~en la~t. Die Standpunkte der beiden analysierten Glaubensgemeinschaften sind V611igkontrar, auch wenn sich die Toleranz der Pfingstler einerseits und die Intoleranz der Zeugen Jehovas andererseits doktrinar auf der Bibel grOndet. Wahrend Izvori (Quellen) seine Leser zu einem engagierten Leben im zeitgen6ssischen Kroatien und zu Toleranz gegenOber Andersdenkenden an halt, fordert Kula stražara (Wachtturm) von den Glaubigen bedingungslose Neutralitat gegenOber allen weltlichen Ereignissen und apostrophiert die Auserwahltheit der Zeugen Jehovas als der Trager der einen und wahren Religion, woraus sich eine intoIerante Einstellung gegenOber allen anderen (einschllejšllch der religi6sen) Weltanschauungen ergibt

Urbanity of Pentecostal Communities: Socio-demographic Characteristics of Zagreb Pentecostals

On the example of the three pentecostal communities in Zagreb, the author discusses urbanity, i.e. how deeply pentecostal communities have been rooted in urban entities socially, culturally and the attitude towards the world-wise. On the basis of analyses of the census data on the number of religious people and on the data from respectable researches carried out in 1998 and 1999 (the data collected by a survey research, interview and observation method), she made the picture of these groups of religious people of distinctly evangelic character. Examining the basic socio-demographic characteristics of the members of those communities, she established their social profile: sex structure (nearly equal number and involvement of women and men), age structure (young persons predominate), socio-professional background (educational level and profession of both parents of the inquirees), confessional/ religious background, residential status (duration of residency in Zagreb), and socioprofessional status (employment status, educational level and occupation) evidence that pentecostal communities in Zagreb are distinctly urban religious communities. Cultural circle the pentecostals belong to is a prototype of the middle-class of a real urban milieu. This proved that this tendency in religiousness can not be spoken of as the religion surrogates, let alone as of “dry branches” that have fallen off the otherwise sane tree of religion orthodoxy. Namely, on average it is greater number of intellectually and spiritually curious people who orientate themselves towards smaller religious communities that towards bigger ones, as they are more often searching for more convincing answers to essential issues of human existence. Through this the author has confirmed the potential the science has to more objective explain the phenomenon of religion

RELIGlOSE MINDERHEITEN UND TOLERANZ

Uovom radu promišlja se jedna razina odnosa dviju manjih vjerskih zajednica u Hrvatskoj: Evanđeoske crkve i Kršćanske vjerske zajednice Jehovinih svjedoka prema drugim religijama i prema ekumenizmu u multikonfesionalnoj državi. Metodom analize sadržaja tiska problematizira se razina odnosa uredništva, s kojeg se značajno može generalizirati na stavove vodstva zajednice prema spomenutim pitanjima. Stavovi dviju analiziranih zajednica sasvim su oprečni, ali su i tolerancija pentekostalaca i netolerancija Jehovinih svjedoka doktrinarno utemeljeni na Bibliji. Dok Izvori svoje vjernike upućuju na angažirani život u suvremenom trenutku Hrvatske i na tolerantnost prema onima koji drukčije misle, Kula stražara zahtijeva bezuvjetnu neutralnost prema svim svjetovnim događanjima i apostrofira izabranost Jehovinih svjedoka kao nositelja jedine prave religije, iz čega proizlazi i netolerantan odnos prema svim drukčijim (pa i religijskim) svjetonazorima.Alevel of relations between two smaller religious communities in Croatia: the Evangelical Church and the Christian religious community of Jehovah\u27s Witnesses towards other religions and ecumenism in a multi-confessional state is being dealt with in this paper. The method of content analysis of their magazines is used to problematize the level of relations of the editorial board, which can be significantly generalized to attitudes of the community leadership, towards the issues mentioned. Although the attitudes of the two analyzed communities are completely opposite, both the tolerance of Pentecostalists and the intolerance of Jehovah\u27s Witnesses have been doctrinarily founded on the Bible. While Izvori (Wells) instructs their readers to become engaged in the current events in Croatia, Kula stražara (The Watchtower) insists on unconditional neutrality towards all lay events and apostrophizes that Jehovah\u27s Witnesses were chosen as the bearers of the only true religion, producing thus an intolerant relationship towards all different (including religious) viewpoints.Yorliegende Arbeit untersucht ein Segment im Verhaltnis zweier religi6ser Minderheiten in Kroatien, der Evangelistischen Kirche (Pfingstler) und der Christlichen Glaubensgemeinschaft der Zeugen Jehovas, zu anderen Religionen und zum Okumenismus im multikonfessionellen Staat. Mittels einer Analyse von Druckerzeugnissen wird die Haltung der jeweiligen Redaktionen problematisiert, aus der sich wiederum auf die Einstellung der jeweiligen Gemeinschaftsleitung zu den erwahnten Fragen schlie- ~en la~t. Die Standpunkte der beiden analysierten Glaubensgemeinschaften sind V611igkontrar, auch wenn sich die Toleranz der Pfingstler einerseits und die Intoleranz der Zeugen Jehovas andererseits doktrinar auf der Bibel grOndet. Wahrend Izvori (Quellen) seine Leser zu einem engagierten Leben im zeitgen6ssischen Kroatien und zu Toleranz gegenOber Andersdenkenden an halt, fordert Kula stražara (Wachtturm) von den Glaubigen bedingungslose Neutralitat gegenOber allen weltlichen Ereignissen und apostrophiert die Auserwahltheit der Zeugen Jehovas als der Trager der einen und wahren Religion, woraus sich eine intoIerante Einstellung gegenOber allen anderen (einschllejšllch der religi6sen) Weltanschauungen ergibt

Some Essential Dialogical Presumptions and Their Presentation in Council and Postcouncil Documents

Dijalošku situaciju čine osobe koje razgovaraju o bitnim problemima čovjeka, s humanističkim motivom i svrhom, zbog čovjeka. U temelju svakog dijaloga stoje određene pretpostavke. Svijest o ontološkoj nedovršenosti i nesavršenosti čovjeka i činjenica da je gnoseološki ograničen potiče ga da traga za istinom uz pomoć drugih ljudi. To su filozofske pretpostavke dijaloga. Činjenica da se u dijaloškoj situaciji radi o susretu čovjeka s čovjekom i da je njegov uvjet priznavanje dostojanstva ljudske osobe, da je nužna nesuglasnost u mišljenju sugovornika, implicira antropološke pretpostavke dijaloga. Trpeljivost, strpljivost, iskrenost, čestitost, nesigurnost u posjedovanje apsolutne istine, hrabrost, povjerenje i poštivanje sugovornika, psihološke su pretpostavke dijaloga. Dijalog kao neposredan društveni odnos pretpostavlja slobodne, ravnopravne, jednake i odgovorne sugovornike, što je govor o sociološkim pretpostavkama dijaloga. Sve navedene pretpostavke zaživjele su u analiziranim dokumentima značajno, manje ili više eksplicitno, ali su doktrinarno prioritetne uvijek religijske pretpostavke njegove, neupitno polazište s kojeg Crkva stupa u dijalog sa svijetom. Bit njihovu čini transcendentni humanizam, koji ne smatra proturječjem govor o čovjekovom dostojanstvu i njegom heteronomiju, dapače, ona tek daje autentičnu dimenziju čovjekom dostojanstvu. Dijalog Crkve sa svijetom uvijek ima svoju doktrinamo prioritetnu, univerzalnu svrhu, »ponudu božanskih dobara što ih je od Boga Crkva primila za svijet«, koja postoji, bar implicitno, u svim analiziranim dokumentima, ali koja ne umanjuje važnost drugih ciljeva dijaloga, na ostalim razinama njegovim.Persons who talk about essential human problems make a dialogical situation, with a humanistic motif and purpose, because of man. There are creating presumptions in the basis of any dialogue. A man is aware of human ontological incompleteness and imperfection, so the fact that he is gnoseologically limited encourages him to search for truth with the assistance of other people. These are philosophical presumptions of any dialogue. A dialogue implies the fact of encounter of man with man. This condition is the acknowledgement of human dignity, as well as necessity of disagreement between the interlocutors, which implies anthropological conditions of the dialogue. Psychological presumptions of the dialogue are: tolerance, patience, sincerity, honesty, insecurity in possesity the absolute truth, courage, confidence and respect for the interlocators. The dialogue as an immediate social relation hypothesizes free, equal and responsible interlocutors; sociologically speaking those would also be conditions of the dialogue. All these presumptions significantly exist in analysed documents, more or less explicitly, but its religious presumptions have always had doctrinal priority, uninterrogative point from which the Church starts its communication with the world Transcendental humanism which is supposed to be its essence, does not consider the expression of human dignity and his heteronomy to be opposed The dialogue of the Church with the world has always had its doctrinal priority, universal purpose »the offer of divine goods Church had been given from God«, that exist, at least implicitly, in all of the analysed documents, but which does not diminish the importance of other dialogical aims, and its other levels as well

UNKIRCHLlCHE RELlGIOSITiT IN KROATIEN

Tema ovog rada jest necrkvena religioznost, područje sociologije religije kojem je u Hrvatskoj do sada posvećeno malo pozornosti. U procesu formiranja novih teorijskih koncepata, novih definicija temeljnih pojmova i primjene novih metoda, osnovni orijentir treba biti konkretni socio-kulturni i povijesni kontekst, uz punu svijest o svim njegovim relevantnim specifičnostima. Taj put će biti neizvjestan i dug jer su postojeći koncepti, tehnike i pojmovi prilagođeni istraživanju crkvene religioznosti, a relevantni svjetski koncepti primjenjivi samo na socio-kulturni kontekst razvijenih pluralističkih društava. Stoga će u toj početnoj fazi osnovni posao biti prikupljanje podataka i njihovo usustavljivanje te sociološka deskripcija zajednica.The main topic in this paper is non-ecclesiastical religiousness, a field of sociology of religion which has in Croatia so far been given little attention. In the process of forming new theoretical concepts, new definitions of basic concepts and the application of new methods, the main landmark should be the actual socio-cultural and historical context, with complete awareness of all its relevant specific features. Treading along this path will be uncertain and will take long because the existing concepts, techniques and terms are applicable only for the socio-cultural context of developed pluralist societies. Therefore, in this initial phase, the main task will be gathering data and their systematization as well as sociological description of communities.Vorliegende Arbeit widmet sich dem Thema unkirchlicher Religiositat, einem Teilbereich der Religionssoziologie, dem in Kroatien bislang wenig Aufmerksamkeit entgegengebracht wurde. Die Formulierung neuer theoretischer Konzepte und neuer Definitionen von Grundbegriffen sowie die Anwendung neuer Methoden rnussen sich am konkreten sozio-kulturellen und geschichtlichen Kontext orientieren und sich dabei seiner relevanten Spezifika voli bewul3t sein. Dies ist ein langer Weg von ungewissem Verlauf, da bestehende Konzepte, Techniken und Begriffe der Erforschung kirchlicher Heliqiosttat angepal3t sind, wahrend mal3gebliche Konzepte der internationalen Forschung nur auf den sozio-kulturellen Kontext entwickelter pluralistischer Gesellschaften anwendbar sind. Daher wird in der Anfangsphase die Hauptaufgabe darin bestehen, Daten zu sammein und zu systematisieren und eine soziologische Beschreibung der unkirchlichen Glaubensgemeinden zu geben