Construções da realidade na Teologia Prática

Abstract

The article examines the reception of (radical) constructivist thought in Practical Theology, by example of religious pedagogy and pastoral care. It demonstrates that to a great extent constructivist thinking has been received by the diverse fields of Practical Theology independently from each other. A specific model of Practical Theology built on a constructivist foundation does not yet exist. A constructivist religious pedagogy problematizes confessional religious teaching, and may serve to support ideas of a general, supra-confessional religious teaching, even though distinguishing it from the teaching of ethics is problematic. In religious pedagogy, constructivism leads to an abandonment of a curricular theory strictly oriented to learning objectives. Rather, emphasis in the understanding of learning is given to the individual activity ( Selbsttatigkeit ) of the subject. This in turn leads to new didactic propositions, but does not mean renouncing didactics as the ideal of fully self-directed learning. The introduction of educational standards ( Bildungsstandards ), as well as the competency-driven orientation both in learning and in teacher education, can be understood as an expression and didactic adaptation of a constructivist religious pedagogy. The development of child theology and of “theologizing” with children can be seen as a consequence of constructivist thinking. In the psychologically-oriented pastoral care, the reception of constructivist thought has taken place through systemic family therapy and Luhmann’s systems theory. Based on Christoph Morgenthaler’s systemic pastoral care we demonstrate how theological reflection presents the reference to God as a dynamic reality in the sense of a critical correction of God constructs, thus contributing to make the religious development in relational systems more dynamic. Finally, taking the point of view that Practical Theology is a second order observation system, we problematize the universal scope of the religion of the subject, or religion in society/the public realm and we ask to what extent the churches are receptive for a constructivist Practical Theology oriented toward a plural praxis, and which political interests are served by the thematization of a non-confessional religion in society.