Correlation: As Systematic-Theological and Religious-Pedagogic Principle

U interdisciplinarnom pristupu autor u tri koraka razmatra značenje i domet načela korelacije: korelacija kao sustavno-teološko načelo (1), kao religiozno-pedagoško načelo (2), otvorena pitanja (3). (1)Prema načelu korelacije, koje je u teologiju uveo Paul Tillich, kršćanska objava daje odgovor na čovjekova pitanja, a čovjek nadahnut objavom postavlja nova pitanja. Tako nastaje krug uzajamno ovisnih pitanja i odgovora, pri čemu treba uvijek imati u vidu da objava posve nadilazi čovjeka i njegov svijet. U svom doprinosu produbljivanju pojma korelacije Edward Schillebeeckx posebno ističe njen kritičko-produktivni karakter. (2)Primjenom korelacije kao religiozno-pedagoškog načela školski vjeronauk je postao mjestom stvaralačkog međusobnog djelovanja suvremenog iskustva vjeroučenika i kršćanske vjere. (3)Načelo korelacije prate dva temeljna problema. Prvi je opasnost antropološkog suženja sadržaja objave; opasnost reduciranja njene istine na momentalno ljudsko pitanje. Drugi problem je vezan uz pitanje, kako u vjeronaučnoj nastavi konkretno ostvariti korelaciju vjeroučenikovog iskustva i sadržaja vjere.The starting point of this paper is the renewed introduction of catechesis in Croatian schools in 1991, and the adoption of correlation as a didactic principle. Using an inter-disciplinary approach, we wish to observe the meaning and scope of this principle. Correlation is presented as: (1) a theological principle (P. Tillich, E. Shchillebeeckx) (2) a didactical principle (3) and finally certain questions shall be covered regarding this topic. (1)Having wanted to develop a particular theology based on a conscious connection with a person\u27s situation, Tillich used correlation to place these two realities in a specific co-relationship. According to Tillich, revelation answers man\u27s questions, while man, inspired by revelation, poses once again new questions. Hence, begins the cycle of questions and answers, which stand in mutual dependency. Prior to this, it is necessary to always keep in mind that revelation altogether surpasses man and his world. Schillebeeckx considers man\u27s experience to be a hermeneutical key for the mediation of experiential tradition of Christian revelation. Understanding Christian revelation can be realised only in correlation with the apostolic experience of faith recorded in the biblical texts and contemporary experience. This co-relation, in the light of the Gospel, allows human experience to be subjected to a critical re-examination. Similarly, traditional means of understanding Christian experience can be evaluated in the context of contemporary experience. Therefore, correlation for both of these realities is both critical and productive. Furthermore, the author endeavours to show, especially through the concept of \u27critical inter-relationship\u27, that Christian tradition is not a rigid entity, but rather, is open towards the future. (2)The transposition of the theological principle of correlation in the area of religious pedagogy and catechetics has its origins in the 1970s in Germany. The intention is to search for a new »third way« and avoiding positivism in revelation and the monotone formulations of the content of faith, while hastily conforming to the spirit of the time. In applying correlation as a didactic principle, catechesis in schools becomes a place of creative mutual operation in the contemporary experience of the catechist and Christian faith. (3)The principle of correlation is associated with two fundamental problems. Firstly, how to avoid the danger so that the dynamic principles of correlation not be reduced to a mechanistic relationship of \u27question and answer\u27, and therefore cause an anthropological narrowing of the content of revelation? The second problem relates to the actual realisation of the relationship between the existential situation of the catechist (and the student) and the message of God. In a critical reflection of didactic correlation, having in the last few years become somewhat even a little sceptical, this problem poses three difficulties. Firstly, the principle of correlation has received the status of didactics and has become not only the foundation but also the exclusive criteria in organising catechetical classes, which cannot always appreciate all the aspects of complex situations in classes. The second difficulty poses the question: arethe students during the course of study, reasonably well prepared for didactic correlation? The third and most difficult problem comes from the fact that some catechists (and students), due to a lax attitude in practicing the faith, possess inadequate religious experience, and therefore it is hardly possible to realise this concrete relationship between life and faith