Christian Religious Education: Sharing Our Story and Vision

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Title: Christian Religious Education: Sharing Our Story and Vision.

Author: Groome, Thomas H.

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Synopsis

Content

Part I. The Nature of Christian Religious Education

1. Education in Time

  • Education: "The English word comes from the Latin ducare (and its cognate ducere), meaning "to lead," and the prefix e, meaning "out." At its root meaning, then, education is an activity of "leading out."
  • Three dimensions or points of emphasis can be discerned in "leading out": 1) a point from which, 2) a present process, and 3) a future toward which the leading out is done.

2. A Coming to Terms

Part II. The Purpose of Christian Religious Education

3. Education for the Kingdom of God 4. For Christian Faith 5. For Human Freedom

Part III. The Context of Christian Religious Education

6. On Becoming Christian Together

Part IV. An Approach to Christian Religious Education: Shared Praxis

  • 7. In Search of a "Way of Knowing" for Christian Religious Education
  • 8. Some Philosophical Roots for a Praxis Way of Knowing

9. Shared Christian Praxis

  • Christian religious education by shared praxis can be described as a group of Christians sharing in dialogue their critical reflection on present action in light of the Christian Story and its Vision toward the end of lived Christian faith.
  • five main components in Christian education by shared praxis, These are: 1) present action, 2) critical reflection, 3) dialogue, 4) th the Story, and 5) the Vision that arises from the Story.
  • Present Action
    • It means our whole human engagement in the world, our every doing that has any intentionality or deliberateness to it. Present action is whatever way we give expression to ourselves. It
    • Thus while critical reflection is primarily on the self, it is ultimately on the social context by which the self comes to its self-identity. means our whole human engagement in the world, our every doing that has any intentionality or deliberateness to it. Present action is whatever way we give expression to ourselves.
    • I intend the word present here to have the meaning I gave it in Chapter 1 the present of things present, the present of things past, and the present of things future.
  • Critical Reflection
      • Critical Reason to Evaluate the Present
      • Critical reflection is an activity in which one calls upon 1) critical reason to evaluate the present, 2) critical memory to uncover the past in the present, and 3) creative imagination to envision the future in the present.
      • Critical reflection, then, is first an attempt to notice the obvious, to critically apprehend it rather than passively accept it as "just the way things are.
    • Critical Memory to Uncover the Past in the Present
      • With the activity of memory critical reflection becomes a reflection upon one's reflection, a process of remembering the source of one's thinking.
      • The purpose of naming our present and knowing our story is that we may have so freedom to imagine and choose our future.
    • Creative Imagination to Envision the Future in the Present.
      • The reason we attend to the present and the past is that we may intend the future. But intending the future requires imagination; otherwise the future will be little more than repetition of the past.
      • Critical reflection, then, requires the exercise of reason, memory, and imagination. I hasten to add that such are the predominant but not exclusive concerns of each dimension. All three are necessary for attending to the past, the present, In critical reflection on present action (praxis) the exercise of creative imagination is an expression of hope.
      • One cannot remember one's own story dispassionately, nor choose a future action without appetite to move the will.
      • I intend critical, instead, in the sense I have previously described as a dialectical critique. A dialectical critique affirms what is good and true in present action, recognizes its limitations, ind attempts to move beyond it.
  • Dialogue
    • In a shared praxis approach to Christian religious education the participants' critical reflections on their present action as Christians are shared in dialogue within the pedagogical setting.
    • Dialogue is an essential part of the catechesis. In fact, the whole content and process of a shared praxis approach is to be dialogical.

10. Shared Praxis in Praxis

Part V. Readiness for Christian Religious Education by Shared Praxis

11. Shared Praxis from a Piagetian Perspective

Part VI. The CoPartners in Christian Religious Education

12. Our Students, Our Selves Postscript: Until Break of DayBibliographyIndex


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