Interrupting Christian Identity Construction: Catholic Dialogue Schools and Negative Theology
In a recent article, Didier Pollefeyt reflected on the worrisome observation that young children seemingly successfully raised in the Christian faith in Catholic schools lose this faith by the end of secondary education. According to him, the combination of an all-too-positive theology and positive...
| Published in: | Religions |
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| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
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| Published: |
MDPI
2022
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| In: |
Religions
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| Further subjects: | B
Catholic Schools
B Religious Education B interruption B Negative Theology |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a In a recent article, Didier Pollefeyt reflected on the worrisome observation that young children seemingly successfully raised in the Christian faith in Catholic schools lose this faith by the end of secondary education. According to him, the combination of an all-too-positive theology and positive psychology in primary schools (turning these into safe havens) should be complemented by theologies of vulnerability and responsibility in order to present a Christian faith that is able to assist youngsters in situations of conflict, suffering, etc. In this contribution, however, I argue that a more fundamental analysis is to be made to solve this problem, not only for pedagogical but especially for theological reasons. A theological recontextualisation in dialogue with the current context will show us that the interruption of (all too) positive theologies urges these theologies themselves to change from within, into theologies of interruption. After summarising Pollefeyt’s argument, I will analyse the current context of detraditionalisation and pluralisation, pointing to the challenges it poses to all identity construction (including Christian identity construction) that are to be interrupted by difference and otherness. Afterwards, I will shed light on the precise way in which the dynamics of negative theology foster a radical critical hermeneutical consciousness at the heart of the Christian faith, challenging any attempt at solidifying it within closed, self-securing narratives, and thus opening up these narratives to be interrupted. I will illustrate my point with a short reflection on the Gospel of Mark as a Gospel for our times. In the conclusion, I will apply the insights gained to the project of the Catholic dialogue school in order to prevent the counterproductive outcome of self-securing identities. | ||
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