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Teaching Christianity and cultivating intelligence
Enseñanza del cristianismo y cultivo
de la inteligencia
Ramiro PELLITERO, PhD. Associate Professor. Universidad de Navarra (rpellitero@unav.es).
Abstract: tional potential and their proclamation of faith,
From its very beginnings, the teaching of can enrich reason and the works of humankind.
Christianity has been characterised by its cul- All of this is especially relevant when illuminat-
tivation of intelligence. This task is still funda- ing the intellectual approaches and existential
mental, especially as education does not always attitudes of young people.
succeed in harmonising the intellectual dimen-
sion with other dimensions (especially the emo- Keywords: faith, reason, culture, ethics, sci-
tional or affective and social dimensions), which ence, religion, morality.
often come to the fore. However, it is necessary
to demand that the educational task refers to
reason theoretically and in practice, and here Resumen:
year 79, n. 278, January-April 2021, 131-144
this is presented as an objective. Within this La enseñanza del cristianismo se ha ca-
framework, this work considers that Christian racterizado, desde los primeros tiempos, por
education provides the light of faith, faith which su cultivo de la inteligencia. En la situación
enters into relationship with reason and, there- actual, esta tarea sigue siendo fundamental,
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fore, with culture or cultures. This is presented, máxime teniendo en cuenta que la educación
in religious education classes in a dialogue be- no siempre consigue armonizar la dimensión
tween ethics, science and religion, with a view intelectual con otras dimensiones (especial-
to the interdisciplinary nature of education. The mente la emocional o afectiva y la social), que
teaching of Christianity has its scientific roots con frecuencia se ponen en primer plano. Sin
in theology, on the level of both speculation and embargo, es necesario, y aquí se presenta como
practical wisdom. In conclusion, religious educa- objetivo, reivindicar teórica y prácticamente la
tion classes, with their humanising and educa- referencia de la tarea educativa a la razón. En
Revision accepted: 2020-10-15.
This is the English version of an article originally printed in Spanish in issue 278 of the revista española de pedagogía.
For this reason, the abbreviation EV has been added to the page numbers. Please, cite this article as follows: Pellitero, R.
(2021). Enseñanza del cristianismo y cultivo de la inteligencia | Teaching Christianity and cultivating intelligence. Revista
Española de Pedagogía, 79 (278), 131-144. https://doi.org/10.22550/REP79-1-2021-06
https://revistadepedagogia.org/ ISSN: 0034-9461 (Print), 2174-0909 (Online)
131 EVRamiro PELLITERO
ese marco, el texto tiene en cuenta que la edu- con su potencial humanizador y educativo y al
cación cristiana aporta la luz de la fe, fe que mismo tiempo su componente de anuncio de la
entra en relación con la razón y, por tanto, con fe, se ofrece para el enriquecimiento de la ra-
la cultura o las culturas. Esto se presenta, en zón y del obrar de las personas. Todo ello tiene
el aula de religión, en diálogo entre ética, cien- particular relevancia a la hora de iluminar los
cias y religión, en orden a la interdisciplina- planteamientos de fondo y las actitudes exis-
riedad de la educación. La enseñanza del cris- tenciales de los jóvenes.
tianismo tiene su raíz científica en la teología,
tanto a nivel especulativo como de sabiduría Descriptores: fe, razón, cultura, ética, cien-
práctica. En conclusión, la clase de religión, cias, religión, moral.
1. Introduction upon to share in the mind of Christ; what
Christianity is not a book, nor is it a set is more, they already have the beginnings
of rites, or respect for moral rules. Teaching of this mind (see 1 Cor. 2:16) with its po-
Christianity provides a deep and imaginative tential to develop, since they belong mysti-
education in how to love and follow Christ cally to his body and the Holy Spirit acts in
today. The Son of God told us he was the them. The action of the Holy Spirit tran-
way, the truth, and the life. What do these scends the rational — without denying it
words mean? How do we offer students an — “because there is a depth and a series of
year 79, n. 278, January-April 2021, 131-144
outlook for their own existence that shapes openings which reason cannot reach on its
our identity in a unifying project? own” (Congar, 2003, p. 54).
Perhaps nowadays in the world of post- The Greek term nous, translated as
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truth and fake news, it is especially impor- mind, means inner aptitude or orienta-
tant to return to Saint Paul, who did not tion, moral attitude. (Elsewhere Saint
live with Christ or enjoy the experience of Paul uses it in the sense of practical rea-
the Sermon on the Mount, but did have son, in other words the moral conscience
him as an inner teacher and was the great that shapes will and action, or with the
promotor of the early church. Saint Paul more general sense of the faculty of under-
urges the Christians of Rome to transform standing or judgement.) Referring specifi-
themselves, as a consequence of the “new cally to Christ, it is used with the meaning
life” received through baptism, with a “re- of his salvific resolution, his plans, or his
newal of your mind,” to “prove what is the judgements.
will of God, what is good and acceptable
and perfect” (Rom. 12:2). If we ask ourselves about the conse-
quences of all of this for education in the
This, according to another text by the area of Christianity, we might find that
apostle, means that Christians are called education in this “mind” of Christ entails
132 EVTeaching Christianity and cultivating intelligence
educating from and for the relationship be- encounter and relationship with Christ.
tween faith and reason, between faith and However, as we noted at the start of this
culture. Nowadays, this requires an ever piece, life in union with Christ involves
more systematic interdisciplinary work- transforming intelligence, renewing it,
ing structure in educational institutions, and making harmonious use of it inte-
especially ones with a Catholic or other grated with the other dimensions of the
Christian inspiration. At the same time, person: the volitional-affective, the rela-
this task requires careful attention to the- tional-social, and the transcendent. Chris-
ological or scientific-doctrinal training; in tianity maintains that this last dimension
other words, training minds or “Christian is based on the image of God that forms
heads” with due respect for the liberty of every person, in their unity and unique-
all. Furthermore, all of this entails educat- ness, as their deepest inner project. This
ing for a “lived faith”, laying the practical project, that of the human being, is seen
and pedagogical foundations for moral in, from, and for Christ. The importance
behaviour in such a way that intelligence for education of considering that “what is
and the heart go together and are always most characteristic of man, what most de-
ready to seek truth and good with the fines him …, is his filial character” can be
beauty that shines and emanates from the understood (Polo, 2006, pp. 43-44).
very actions of Christian men and women
(García Suárez, 1998). Faith is, therefore, a light made life,
which proceeds from a gift of love to which
people respond in the dynamic of their exis-
year 79, n. 278, January-April 2021, 131-144
2. Faith and reason, faith and cul- tence. A response that affects their way
ture of thinking, decisions, actions, and com-
Starting from the relationship between mitments. Consequently, while faith as
faith and reason, both of which originate such cannot be taught, it can and must be
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in God, it is important to outline the re- taught in its truthful “content” and taught
lationship between faith and culture. This as a free response that makes people as
is especially interesting in the educational individuals grow towards the plenitude
setting when considering the relationships characteristic of the love that comprises it.
between certain areas of knowledge, in-
cluding practical knowledge, such as ethics Theological tradition names the fun-
and sciences, with religion. damental dimensions of faith as fides qua
(faith as a gift) and fides quae (as a set of
2.1. Faith and reason: premises truths or objective realities that come with
We will start with the relationship be- faith). Less common, although equally
tween faith and reason. And first of all, fundamental, is the type that can be ex-
with faith. By faith we do not mean an in- pressed as fides quae per caritatem vivit et
tellectual theory or a mere set of beliefs, operatur (faith lived through love, or faith
rites, and moral rules, but rather a life in the full and proper sense of the coherent
that, in Christianity, proceeds from the Christian).
133 EVRamiro PELLITERO
“Faith is our response to a word fully accepted, not entirely thought out,
which engages us personally, to a ‘Thou’ not faithfully lived” (John Paul II, 1982).
who calls us by name” (Encyclical Lu-
men fidei, 2013, n. 8). Faith “sees things So, immature faith (voluntarist, sen-
as Jesus himself sees them, with his own timental, rationalist), fideist faith (inca-
eyes” (Ibid., 18). Faith is not individual- pable of arguing through reason), and
istic: it is lived in a people, in a family: purely theoretical faith (non-lived),
the Church; given that the Church “is would not serve our educational aims for
the bearer within history of the plenary different reasons in each case. Christian
gaze of Christ on the world” (Guardini, faith illuminates intelligence at the same
1963, p. 24). time as strengthening the will and merg-
ing feelings and relationships between
Faith is linked to the love that saves people. Faith illuminates in order to
and transforms. Faith has consequences comprehend and live the reality of a new
for intelligence, for behaviour, for social life. And it drives constant investigation
commitment. Faith works through love and discovery of new aspects of the truth.
and makes people walk in hope.
Let us now consider reason. By rea-
Faith must, therefore, be lived — as a son, as in everyday language, we mean
door that opens up to the inner life of God, the human faculty to consider, which is
that participates in his own knowledge an aspect of intelligence. It should be not-
and makes it possible to collaborate in ed that human reason, if it is to be con-
year 79, n. 278, January-April 2021, 131-144
the development of a new humanity and sidered as such, must be open to all of the
a new world, to know it — in its content reality that comprises us and surrounds
as the Catechism of the Catholic Church us, and be capable of valuing it in relation
presents it — and to share it — above all to the person in its entirety: not just its
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with testimony, participating joyfully in intelligence, but also its desires and affec-
evangelisation. And all of this is, obvious- tions, its social dimension, and its open-
ly, done freely, as an offer to humankind ness to transcendence.
of a better, greater, and fuller life. An
offer that enriches and distinguishes any Consequently, for reason to be con-
education, without diminishing any of its nected to faith, it would not be enough,
aspirations or achievements. according to the observations of Josef
Pieper (2010), a reason that is not real-
In this comprehension of faith, types ist but instead is close to idealism would
of “faith” that do not establish a rela- not be enough; nor would a reason that
tionship with reason or culture can be is narrowly rationalist (isolated by itself
discerned. They could be summarised in with regards to the human heart, rela-
the varieties of a faith that is not suffi- tions with others, and transcendence);
ciently embraced, thought, or lived. “A nor would an enlightened reason (one
faith that does not become culture is not shut off from any spiritual horizon and
134 EVTeaching Christianity and cultivating intelligence
incapable of recognising, for example, solely in the relationship of person to
person: this is part of the person’s essence.
the roots of evil in the world); nor would
(Benedict XVI, 2011)
a spiritualist reason (one that rejects the
value of the material, the human body, or Hence the importance of theology. If
the realities we call temporal: work, the “experimental” use of reason is legitimate,
family, technological development, ordi- good, and useful in its own sphere, it be-
nary life, etc.). comes insufficient and problematic when
it attempts to be absolute. Saint Bonaven-
Joseph Ratzinger’s thinking on the ture speaks of a second “personal” use of
need for expansion of human reason, reason, open to the major human ques-
something especially apparent today, is tions and specifically open to love; for love
of interest in this regard. Specifically in wishes to know the person who loves bet-
his address on the conferral of the first ter, love wishes to know the truth more
“Ratzinger Prize”, Benedict XVI (2011) fully and so people are capable of opening
mentioned Saint Bonaventure (in the themselves to God and to others.
prologue to his Commentary on the Sen-
tences) where he speaks of a dual use of “When this type of reason is not used,”
reason, one use that is irreconcilable with Benedict XVI notes, “the great questions
faith and another that is in accordance of humanity fall outside the context of rea-
with the nature of faith. When experimen- son and are left to irrationality” (Ibid.).
tal reason sets out to subject God himself
Ultimately, the reason that serves for
year 79, n. 278, January-April 2021, 131-144
to experimentation (see Psalm 95, 9), it
exceeds its competences, in that, being dialogue with faith and building a bridge
useful in the field of the natural sciences, between faith and human realities (cul-
it is not ideal for knowing that which is ture, sciences, etc.) is not mere experimen-
not the object of human experimentation. tal reason (instrumental or empirical),
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And this approach reached the high point which is insufficient in itself for under-
of its development in the modern age: standing all of the dimensions of the per-
son and so is incapable of answering the
Experimental reason largely appears deep questions human beings ask about
today as the sole form of rationality that their origin and dignity, the meaning of
is declared scientific. What cannot be history and life, and destiny. It must be a
scientifically proven or disproven falls human reason, in the widest and fullest
outside the scientific sphere. Within
sense of the term. Human reason can in
this framework great works have been
itself attain truth, although it needs help
achieved as we know; that this is right
and necessary in the context of the knowl- to do so.
edge of nature and of its laws no one
would seriously question. Yet there is a 2.2. The mutual help between faith and
limit to such a use of reason: God is not reason
an object for human experimentation. Reason can help faith explain itself,
He is the Subject and manifests himself and it can warn when the believer is not
135 EVRamiro PELLITERO
coherent with his faith in his intelligence method of the human sciences; rather, it
or in his life. opens them to a relationship with a wider
field of knowledge, a relationship that can
For its part, faith can help reason ex- drive research from within the sciences.
pand in three directions: towards wisdom,
towards ethics, and towards faith itself, 2.3. The dialogue between ethics, sciences
without dispensing with the metaphysi- and religion
cal and moral content of the religions of The relationship between faith and
the world. For example, some degree of reason is expressed in the dialogue be-
knowledge of Christianity is important to tween faith and science and, more broad-
be able to understand literature and art. ly, between faith and culture. Science
This requires attention to contemporary helps faith — in empirical aspects or
theological developments, although it does with proven discoveries in the scientif-
not necessarily need a sophisticated or eru- ic field — to reinforce or complete the
dite theology, as even a non-believer or a comprehension of God’s original plan
believer with little education could benefit for humankind and the universe. (For
from the principal reasons of faith. example, the big bang theory is not only
not opposed to what faith teaches, but it
Faith and reason need each other. They introduces an element of rationality into
mutually enrich and purify one another in faith’s affirmation that there is a divine
the particularities of human experiences, Logos in God’s original plan for human-
expressions, and behaviour. kind and the universe). And faith makes
year 79, n. 278, January-April 2021, 131-144
it possible for scientific progress to be
Newman offers a good reading in this truly directed at the good and the truth
perspective. For him theology helps give of humankind while being faithful to the
a unified meaning to types of knowledge divine design.
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at the same time as providing answers to
the “ultimate questions” that the sciences In a Christian-inspired university or
cannot resolve. school, the teaching of religion aims to
illuminate the educational effort, comple-
Theology can also enrich scientific nar- menting the other areas of knowledge with
ratives so that they do not degenerate into which the various subjects are concerned:
technocracies, that is to say, the unstop- it can help them to uncover the founda-
pable power of technology that crushes the tions — often Christian — that underpin
liberty of humankind and makes it inca- them, how to serve humankind truly with-
pable of defending its being and its sense. out dehumanising it, and the meaning of
At the same time, theology reminds every- life and the values underlying the differ-
one that the real in its total sense is incom- ent approaches.
prehensible for humankind. None of this
involves a negative view of knowledge or In turn, ethics and human sciences can
a process of meddling in the identity and help religion in its work of promoting the
136 EVTeaching Christianity and cultivating intelligence
true good of people, which is situated in of personal integration (Beltramo, 2018)
connection with truth, love, and true beau- — that is open to transcendence. This is
ty. It is not, therefore, a matter of hiding also the best course for attaining what
the errors, lack of faith, and wrongdoing of students seek and families desire: an ed-
Christians but rather of recognising these ucation that promotes the integration of
while placing them in their social and his- the person specifically into the Christian
torical contexts. perspective of faith — there are no “neu-
tral” perspectives (Romera, 2020, pp.
Accordingly, the education provid- 31-36) — and into its relationship with
ed can more coherently aspire to the in- culture.
tellectual and human maturation of the
students. This is all done with respect for
the autonomy, identity, and method of the 3. Theological or scientific-doctrinal
different subjects of study, whether they training
be sciences, humanities, etc. Religion of- In what is set out above, it is under-
fers other subjects their own perspective, stood that education in faith must take
which nowadays, we might say, is that of care of what we could call the theological
Christian humanism. The dialogue be- or scientific-doctrinal dimension of Chris-
tween subjects, which religion seeks to en- tian education. Here it is worth consider-
courage and illuminate, can be expressed ing in greater depth whether theology is
in specific interdisciplinary topics or pro- a science, how it relates to the subjects
jects as a way of developing the synthesis commonly known as “sciences”, and what
year 79, n. 278, January-April 2021, 131-144
between faith and culture, that helps stu- types of knowledge it contributes to school
dents and can also be of benefit in a vari- or academic education. Theology is also
ety of ways for their families. wisdom in the service of evangelisation
and Christian life, and it has an important
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Interdisciplinarity must be understood social function.
here not so much as simple multidiscipli-
narity (an approach that favours a better 3.1. Theology and the sciences
understanding of an object of study by con- Theology is a science, not in the modern
templating it from various perspectives) sense of the empirical sciences — which
but as transdisciplinarity (in other words, obtain their knowledge through observa-
a knowledge that integrates various disci- tion and develop their method experimen-
plines and aspires to wisdom in relation to tally — but rather in the earlier and more
reality, something that can involve going profound definition of a science, according
beyond the empirical sciences and even aca- to Aristotle: true knowledge of something
demic disciplines) (cf. Apostolic Constitu- by its causes.
tion Veritatis gaudium, 2017, no. 4).
In this sense, Thomas Aquinas claims
So, in this way an integral education that theology is a science that is superior
is sought — or perhaps rather a pedagogy to the human sciences. Theology is not
137 EVRamiro PELLITERO
just a science because it transmits knowl- though reason alone often encounters
edge about God and reflects on God, but major difficulties in attaining them, and
above all because it shares in the knowl- it does so in a fragmentary fashion so
edge that God himself has about himself that it is faith that gives them unity and
and his works. certainty. On the other hand, the truths
of faith are closely related to the fun-
Theology presupposes, first of all, a damental principles of Christian wor-
good relationship between faith and rea- ship (liturgy) and Christian morality.
son, in other words, as we have already These principles have remained largely
seen, between a lived faith (not just the- identical since the start of Christianity,
oretical) and a human reason (a broader although they admit and even require
reason than experimental reason). expression and in-depth consideration
under the guidance of the teaching of
As Benedict XVI noted, in the address the Church. Accordingly, the “deposit of
mentioned above on the event of the con- faith” cannot just be conserved faithful-
ferral of the Ratzinger Prize, expanded ly but also transmitted and understood
human reason — which must also serve in all of its brilliance and richness of
as a framework for experimental reason content, in accordance with the needs of
— opens itself to the light and guidance of times and places.
faith in theological science:
This is what Newman says about the
Right faith directs reason to open itself
need for theology and its relationship to
year 79, n. 278, January-April 2021, 131-144
to the divine, so that, guided by love for the
truth, it may know God more closely. The the sciences:
initiative for this journey is with God, who the various branches of knowledge …
has placed in human hearts the desire to so hang together, that none can be neglec-
seek his Face. On the one hand humility, ted without prejudice to the perfection of
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which lets itself be “touched” by God, and the rest, and if Theology be a branch of
on the other, the discipline bound to the knowledge … of unutterable importance,
order of reason that keeps love from blind- and of supreme influence, to what con-
ness and helps to develop its visual power, clusion are we brought from these two
are both part of theology. (Benedict XVI, premisses but this? That to withdraw
2011) Theology from the public schools is to im-
pair the completeness and to invalidate
However, theological doctrine does the trustworthiness of all that is actually
not limit itself to questions of Catholic taught in them. … if this Science, even as
human reason may attain to it, has such
dogma, that is to say, to the truths con-
claims on the regard, and enters so va-
tained in the Creed or solemnly defined riously into the objects, of the Professor
by popes or major councils. It also com- of Universal Knowledge, how can any Ca-
prises, on the one hand, the knowledge tholic imagine that it is possible for him
of God or the divine work that can be to cultivate Philosophy and Science with
attained with the light of reason, al- due attention to their ultimate end, which
138 EVTeaching Christianity and cultivating intelligence
is Truth, supposing that system of revea- All teachers of theology or Chris-
led facts and principles, which Consti- tianity must open the intelligence of their
tutes the Catholic Faith … be omitted students to the living and organic unity
from among the subjects of his teaching? of faith. This requires a great opening in
In a word, Religious Truth is not only
educators in faith to allow themselves to
a portion, but a condition of general
be addressed by all that surrounds them,
knowledge. (Newman, 2016, p. 68)
and to give new answers to new questions
It is worth noting that Newman refers on the basis of the same Christian “deposit
in recto to natural theology (theological de- of faith”.
velopment based on reason), although in
obliquo his argument applies to all of the- As Pope Francis has said, “those re-
ology tout court. sponsible for education and formation
… have the challenging task of training
3.2. Speculative and practical theology children and youth in schools or other
As well as being a science, theology is settings, should be conscious that their
also wisdom in the service of a Christian responsibility extends also to the moral,
life, of the Church, and of the world. spiritual and social aspects of life” (2020,
no. 114). The attitude of openness to di-
The teaching of theology — or the vine promises beyond the already known
teaching of Catholicism — is a matter of physical space is characteristic of faith,
ensuring that students can have a “Chris- as we can already see in Abraham (Mar-
tian head or mind” because faith illumi- tini, 2002, pp. 50 and passim.; Bergoglio,
year 79, n. 278, January-April 2021, 131-144
nates their reason, provides a sense and a 2013, pp. 174-177).
direction for their lives, and brings culture
to life. And it does this both in the topics of It is interesting to take into account
speculative theology — the contemplation what is now known as the “way of beauty”
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of God based on this works and in him- (Pontifical Council for Culture, 2006; for
self — and in the area of the practical di- an introduction to the topic of beauty in
mension of theology — that is to say, that relation to faith, cf. Forte, 2004). This is
which is related to moral, social, evangelis- something that is increasingly important
ing action, etc. owing to its potential impact. This path,
with regards to faith, calls for a greater
In other words, it is a matter of pre- capacity for attraction than demonstra-
paring students to work individually and tion, but it does not exclude intelligence,
jointly with other members of society, the instead calling for it to be cultivated. It
family, and the Church; for all that can or is a case of offering students the right
should be done — also in the broad field tools, which, from the radiance of beau-
of human knowledge and of social rela- ty, enable them to delve into the search
tionships — with the aim of sharing in the for Truth and Good, which are precisely
grace of God that acts in each individual in the living origin and root of beauty.
and in others. So, little by little and with the trust of
139 EVRamiro PELLITERO
the children of God, they can follow the 4. Lights of Christian revelation
paths of the rationality of the created for moral education
world and the desires of the human In a speech from 1984 published as “El
heart, without satisfying themselves debate moral. Cuestiones sobre la fundamen-
with facile explanations or with comfort- tación de los valores éticos (The moral debate.
able attitudes to life. This can be called Questions on the foundation of ethical val-
creative faithfulness. ues)” (2018), Cardinal Ratzinger asked where
the teachers for training the moral conscience
Theology is also placed at the service are, teachers who help us to perceive the in-
of the Christian life and evangelisation. ner voice of our own being and who do not
Therefore the language used in teaching impose a “super-ego” on us that is foreign to
Catholicism must be characterised by clar- us and would take away our freedom.
ity, quality, and imaginative adaptation to
students’ circumstances. He explains that what ancient hu-
man tradition calls “witnesses of good”
Theology also has a social function in are involved here: virtuous people who
addition to its scientific dimension and were not just capable of making moral
its Christian and ecclesiastical service. valuations, beyond their personal tastes
Theology – and with it the teaching of or interests. They were also capable of
Catholicism – must accompany cultur- discerning the basic moral rules that are
al and social processes, and address the transmitted in cultures, even though in
conflicts that arise in both the Church some cases they may have become dete-
year 79, n. 278, January-April 2021, 131-144
and society. The teaching of theology riorated or corrupted.
must additionally be an expression of
a Church that is a “field hospital” and 4.1. Reason, experience, and wisdom
so can and must reflect the centrality of of peoples
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compassion (cf. Francis, 2015). These true teachers of morality were
able to accept not only reasonable experi-
Consequently, no student or teacher ence but also experience that transcends
of theology can settle for accumulating reason because it proceeds from earlier
or sharing data and information about sources, specifically from the wisdom of
Christian revelation, without engaging in peoples, and so this experience is the foun-
events; instead they must be “a person ca- dation of rationality itself with which they
pable of building humanity around him, enter into communal rules.
passing on the divine Christian truth in
a truly human dimension, and not a tal- So we can see that morality is not en-
entless intellectual, an ethicist lacking in closed in subjectivity, but instead is relat-
goodwill or a bureaucrat of the sacred” ed to the human community. “All moral-
(Ibid.; see also the Address of Pope Francis ity,” Ratzinger says, “needs an us, with
on June 21, 2019, during his visit to the its pre-rational and supra-rational experi-
Faculty of Theology of Naples). ences, in which it is not just the calcula-
140 EVTeaching Christianity and cultivating intelligence
tion of the moment that matters, but the The Christian position is based on the
involvement of the wisdom of the genera- rationality of the being. And this in turn,
tions” (2018, pp. 683-684). A wisdom that Ratzinger notes, depends decisively on the
involves knowing how to return, always question of God. If there is no logos — rea-
anew and to a certain degree, to the “orig- son — at the start, there is no rationality
inal virtues”, in other words, to “the fun- in things. For Kolakowski this means that
damental normative forms of the human if God does not exist, then there is no mo-
being” (p. 684). (On virtues as forms of rality, nor a truly human “being”, namely,
moral life, see Guardini, 1963/2006). a way of being common to all people, that
enables us to speak of human nature.
This is a good explanation of how mo-
rality — which necessarily refers to values, In effect, this sounds like what Dos-
virtues, and norms — is founded on the toevsky’s famous character Ivan said: “If
relationships between reason, experience, God does not exist, everything is permit-
and tradition. This explanation overcomes ted” (The Brothers Karamazov). While
the short-sightedness of the individualist this may sound radical to contemporary
outlook that cannot perceive the place of ears, it has been sufficiently confirmed in
the transcendence of the person towards recent centuries.
the others and towards God.
What should we do then to understand
4.2. Jesus Christ as guarantor of hu- and teach morality? Ratzinger upholds
man morality
year 79, n. 278, January-April 2021, 131-144
that we do not so much need specialists
Ratzinger then focusses the light of as witnesses. And with this he returns to
Christian revelation on these anthropo- the question of the true “teachers of mo-
logical foundations of morality. Revelation rality”. It is worth transcribing this para-
provides a set of moral rules through a graph in full:
revista española de pedagogía
wisdom. And this morality is largely deter-
mined by the “nature” of beings, that is to The great witnesses of good in history,
say, their own way of being and acting. whom we normally call saints, are the true
specialists in morality who today still conti-
The problem is that in the modern era we nue to open up horizons. They do not teach
find it hard to admit the existence of a nature what they themselves have invented, and
this is why they are great. They bear witness
understood in this way, because we reduce
to the practical wisdom in which the origi-
the world to a set of material realities that
nal wisdom of humankind is purified, safe-
can be calculated in a utilitarian fashion. But guarded, deepened, and expanded through
then the choice is maintained of whether the contact with God, in the capacity for accep-
material proceeds from reason — from a crea- tance of the truth of the conscience which, in
tive reason that is not just mathematical, but communion with the conscience of the other
also aesthetic and moral — or on the contra- great witnesses, with the witness of God, Je-
ry whether reason proceeds from the material sus Christ, has made itself man’s communi-
(the materialist position). cation with truth. (Ratzinger, 2018, p. 687)
141 EVRamiro PELLITERO
Ratzinger notes that the uselessness of Therefore, Ratzinger understood, con-
scientific efforts and ethical reflection do version to God and faith in God make it
not follow from this, as “from the point of possible to “hear the language of creation”.
view of morality, observation and study of And for this reason, Christian faith con-
reality and tradition are important, they tinues, also in our enlightened time, to be
form part of the depth of the conscience” a rule against which should be measured
(2018, p. 688). the moral expressions of the old and new
problems of today and tomorrow.
Ratzinger proposed three points that
are, in our view, enlightening in the cur- And he took a stand in favour of a truly
rent debate on morality and so enrich the human anthropology, as the living founda-
reflection on education in Christian faith tion of morality and therefore of the con-
and life, from reason and experience, tra- science. Furthermore, to underpin morali-
dition, and the openness to transcendence ty, anthropology needs a sufficiently broad
that are characteristic of a Christian an- (human) reason, which here is called a
thropology (see the thought-provoking moral reason (instrumental or calculating
reason is not enough). Moral education
and now classical presentation by Mour-
requires a reason that opens itself up to
oux, 2001).
and can actually access affective experi-
ence and the tradition of humankind, and
1) “Along with skill and aesthet-
which can place itself on the path of tran-
ics, there is also in man a moral reason,
scendence regarding others and God.
year 79, n. 278, January-April 2021, 131-144
which needs its own care and formation”
(Ratzinger, 2018, p. 688, also for the fol-
In Ratzinger’s words:
lowing quotations).
Only access to the area of experience of
2) For moral knowledge to be able to the truly human enables honest recogni-
revista española de pedagogía
grow and develop, the moral experience tion and learning of the moral dimension
of humanity is needed, and “common re- of reality. The opening of our reason to this
dimension of recognition is, therefore, the
flection and life in common” are required
true command of a new enlightenment,
“in the historical experimentation of good, which comprises the challenge of the cu-
which has other laws and other tendencies rrent hour. (Ratzinger, 2018, p. 688)
than the experimentation of the natural
sciences” and this requires patience and Up to here, I have been discussing
humility. Ratzinger’s text from 1984. Each of the
pillars he mentions in his address —
3) “Moral reason and the question of which we can simply call reason, experi-
God are not separated”. “Therefore, the ence, and tradition — are living channels
great moral experiences of humankind that communicate with each other and
have occurred in the context of responding open up to transcendence from the centre
to the question of God”. of the person.
142 EVTeaching Christianity and cultivating intelligence
nedict XVI. Libreria Editrice Vaticana. https://
According to Christian faith and tra-
bit.ly/2UUxrXw
dition, reason and experience as well as Bergoglio, J. M. (2013). Mente abierta, corazón cre-
tradition and openness to transcendence yente [Open mind, believing heart]. Eds. Clare-
find their centre of reference in the figure tianas.
of Christ and in the mystery of Christ, in Catechism of the Catholic Church (1997). Libreria
Editrice Vaticana. https://bit.ly/35X6FEr
which we participate through the Church,
Congar, Y. (2003). Sobre el Espíritu Santo: Espíritu
through knowledge and love, through the del hombre, Espíritu de Dios [About the Holy
redeeming action of the Trinity. Spirit: Spirit of man, Spirit of God]. Editorial
Sígueme.
Therefore, the encounter with Christ, Forte, B. (2004). En el umbral de la belleza. Por una
the reference to him, the union with him, estética teológica [On the threshold of beauty.
For a theological aesthetic]. Editorial Edicep.
the identification with his mind, with his Francis (2013, June 29). Encyclical letter Lumen
feelings, and with his attitudes of deep Fidei of the supreme pontiff Francis to the bi-
and unique solidarity with everyone, are, shops priests and deacons consecrated persons
in the Christian perspective, the route to a and the lay faithful on faith. Libreria Editrice
full life, also morally speaking. The moral Vaticana. https://bit.ly/2IXJBwK
Francis (2015, March 3). Letter of his holiness Pope
life of the Christian is “life in Christ” and Francis to the grand chancellor of the “Ponti-
life of grace (see Catechism of the Catholic ficia Universidad Católica Argentina” for the
Church, part III. see Pellitero, 2019, pp. 100th anniversary of the founding of the Fa-
135-155). culty of Theology. Libreria Editrice Vaticana.
https://bit.ly/362s67b
Francis (2017, December 27 ). Apostolic Constitu-
From this centre and with these di-
year 79, n. 278, January-April 2021, 131-144
tion Veritatis Gaudium on ecclesiastical univer-
mensions, Christian moral education sities and faculties. Libreria Editrice Vaticana.
can be understood: the reason of the https://bit.ly/2KD9OB5
Christian, the Christian experience, the Francis (2019, June 21). Meeting on the theme
Christian tradition, transcendence un- “Theology after Veritatis Gaudium in the con-
text of the mediterranean”, promoted by the
revista española de pedagogía
derstood and lived in the Christian way.
Pontifical Theological Faculty of Southern Italy
All of this is very much compatible with – San Luigi section – of Naples. Address of his
the vision of the person Christian au- holiness Pope Francis. Libreria Editrice Vatica-
thors inherited from classical athors and na. https://bit.ly/3fsoOwW
purified and perfected with the lights of Francis (2020, October 3). Encyclical letter Frate-
lli Tutti of the holy father Francis on fraternity
Christian revelation.
and social friendship. Libreria Editrice Vatica-
na. https://bit.ly/3fw5vTG
García Suárez, A. (1998). En torno a la integridad
References extensiva e intensiva del mensaje cristiano [On
Beltramo, C. (2018). Apasionados por amar al mun- the extensive and intensive integrity of the
do. Educación del carácter y emocional para las Christian message]. In A. García Suárez, Ecle-
nuevas generaciones [Passionate about loving siología, catequesis, espiritualidad (pp. 443-
the world. Character and emotional education 523). Editorial Eunsa.
for the new generations]. Editorial Eunsa. Guardini, R. (1963). Vom Wesen katholischer Wel-
Benedict XVI (2011, June 30). Conferral of the first tanschauung [On the nature of the Catholic
“Ratzinger Prize”. Address of his holiness Be- worldview]. In R. Guardini, Unterscheidung
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des Christlichen. Gesammelte Studien 1923- Ratzinger, J. (2018). El debate moral. Cuestiones
1963. Matthias-Grünewald-Verlag. sobre la fundamentación de los valores éticos
Guardini, R. (2006). La esencia del cristianismo. [The moral debate. Questions on the founda-
Una ética para nuestro tiempo [The essence of tion of ethical values]. In J. Ratzinger, Obras
Christianity: An ethics for our time]. Editorial Completas IV. Introducción al cristianismo (pp.
Cristiandad. (Original work published 1963) 676-688). Editorial BAC.
John Paul II (1982, May 20). Carta por la que institu- Romera, L. (2020). La inspiración cristiana en el
ye el Consejo pontificio para la cultura [Letter es- quehacer educativo [Christian inspiration in
tablishing the Pontifical Council for Culture]. Li- educational work]. Editorial Rialp.
breria Editrice Vaticana. https://bit.ly/3oXRYIM
Martini, C. Mª (2002). Vivir con la Biblia [Living
with the Bible]. Editorial Planeta. Author biography
Mouroux, J. (2001). Sentido cristiano del hombre Ramiro Pellitero Iglesias is Associ-
[The Christian sense of man]. Editorial Palabra.
Newman, J. H. (2016). La idea de una Universidad
ate Professor of Pastoral Theology at the
[The idea of a university]. Editorial Universi- Universidad de Navarra, where he ob-
dad Católica de Chile. tained his doctorate. In recent years he
Pellitero, R. (2019). Renovar la educación de la fe. has promoted IDRs (interdisciplinary re-
Claves del Catecismo de la Iglesia Católica [Re- ligious studies departments) in schools in
new the education of the faith. Keys to the Cate-
Europe and America. His research inter-
chism of the Catholic Church]. Editorial Eunsa.
Pieper, J. (2010). Las virtudes fundamentales [The ests include education in faith in relation
fundamental virtues]. Editorial Rialp. to ideologies. His publications include:
Polo, L. (2006). Ayudar a crecer. Cuestiones de filo- La teología del laicado en la obra de Yves
sofía de la educación [Helping to grow. Ques- Congar (1996) or Renovar la educación de
tions of philosophy of education]. Editorial la fe. Claves del Catecismo de la Iglesia
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Eunsa.
Pontifical Council for Culture (2006). The Via
Católica (2019).
pulchritudinis, way of beauty. https://bit.
ly/39a6xn5 https://orcid.org/0000-0002-7098-0783
revista española de pedagogía
144 EVEnseñanza del cristianismo
y cultivo de la inteligencia
Teaching Christianity and cultivating intelligence
Dr. Ramiro PELLITERO. Profesor Agregado. Universidad de Navarra (rpellitero@unav.es).
Resumen: mismo tiempo su componente de anuncio de la
La enseñanza del cristianismo se ha ca- fe, se ofrece para el enriquecimiento de la ra-
racterizado, desde los primeros tiempos, por zón y del obrar de las personas. Todo ello tiene
su cultivo de la inteligencia. En la situación particular relevancia a la hora de iluminar los
actual, esta tarea sigue siendo fundamental, planteamientos de fondo y las actitudes exis-
máxime teniendo en cuenta que la educación tenciales de los jóvenes.
no siempre consigue armonizar la dimensión
intelectual con otras dimensiones (especial- Descriptores: fe, razón, cultura, ética, cien-
mente la emocional o afectiva y la social), que cias, religión, moral.
con frecuencia se ponen en primer plano. Sin
embargo, es necesario, y aquí se presenta como
año 79, n.º 278, enero-abril 2021, 131-144
objetivo, reivindicar teórica y prácticamente la Abstract:
referencia de la tarea educativa a la razón. En From its very beginnings, the teaching
ese marco, el texto tiene en cuenta que la edu- of Christianity has been characterised by its
cación cristiana aporta la luz de la fe, fe que cultivation of intelligence. This task is still
revista española de pedagogía
entra en relación con la razón y, por tanto, con fundamental, especially as education does
la cultura o las culturas. Esto se presenta, en not always succeed in harmonising the intel-
el aula de religión, en diálogo entre ética, cien- lectual dimension with other dimensions (es-
cias y religión, en orden a la interdisciplina- pecially the emotional or affective and social
riedad de la educación. La enseñanza del cris- dimensions), which often come to the fore.
tianismo tiene su raíz científica en la teología, However, it is necessary to demand that the
tanto a nivel especulativo como de sabiduría educational task refers to reason theoretical-
práctica. En conclusión, la clase de religión, ly and in practice, and here this is presented
con su potencial humanizador y educativo y al as an objective. Within this framework, this
Fecha de recepción de la versión definitiva de este artículo: 15-10-2020.
Cómo citar este artículo: Pellitero, R. (2021). Enseñanza del cristianismo y cultivo de la inteligencia | Teaching
Christianity and cultivating intelligence. Revista Española de Pedagogía, 79 (278), 131-144. https://doi.org/10.22550/
REP79-1-2021-06
https://revistadepedagogia.org/ ISSN: 0034-9461 (Impreso), 2174-0909 (Online)
131Ramiro PELLITERO
work considers that Christian education pro- conclusion, religious education classes, with
vides the light of faith, faith which enters their humanising and educational potential
into relationship with reason and, therefore, and their proclamation of faith, can enrich
with culture or cultures. This is presented, reason and the works of humankind. All of
in religious education classes in a dialogue this is especially relevant when illuminating
between ethics, science and religion, with a the intellectual approaches and existential
view to the interdisciplinary nature of edu- attitudes of young people.
cation. The teaching of Christianity has its
scientific roots in theology, on the level of Keywords: faith, reason, culture, ethics, science,
both speculation and practical wisdom. In religion, morality.
1. Introducción Esto significa, según otro texto del
El cristianismo no es un libro, ni unos apóstol, que los cristianos están llamados
ritos, ni el respeto a unas normas morales. a participar de la mente de Cristo; más
Enseñar el cristianismo es proporcionar aún, ya tienen esa mente (cf. 1 Co 2, 16),
una enseñanza profunda e imaginativa de entiéndase de modo incoado, desde que
cómo amar y seguir, hoy, a Cristo. El Hijo pertenecen místicamente a su cuerpo y en
de Dios nos dijo que era el camino, la ver- ellos actúa el Espíritu Santo. La acción del
dad y la vida. ¿Qué significan estas pala- Espíritu Santo comporta trascender lo ra-
año 79, n.º 278, enero-abril 2021, 131-144
bras? ¿Cómo vamos a ofrecer a los educan- cional —sin negarlo—, «porque existe una
dos un horizonte para la propia existencia profundidad y una serie de aperturas a las
que configure nuestra identidad en un pro- que la razón no puede llegar por sí sola»
yecto unificador? (Congar, 2003, p. 54).
revista española de pedagogía
Quizá, hoy que estamos en el mundo de El término griego noús, traducido como
la posverdad y de las fake news, sea espe- mente, significa disposición u orientación
cialmente importante volver a san Pablo, interior, actitud moral. (En otros luga-
que no vivió con Cristo ni disfrutó la ex- res, san Pablo lo utiliza en el sentido de
periencia del Sermón de la Montaña, pero la razón práctica, es decir, de la conciencia
que le tuvo como Maestro interior y fue el moral que determina la voluntad y la ac-
gran propagador de la iglesia primitiva. ción, o con el significado más general de la
Pues bien, san Pablo exhorta a los cris- facultad de entendimiento o juicio). Refe-
tianos de Roma a que, como consecuencia rido concretamente a Cristo, es usado con
de la «nueva vida» que han recibido por el el significado de su resolución salvífica, de
bautismo, se transformen con una «reno- sus planes o de sus juicios.
vación de la mente», con el fin de «discer-
nir cuál es la voluntad de Dios, qué es lo Si nos preguntamos por las consecuen-
bueno, agradable y perfecto» (Rm 12, 2). cias de todo ello para la educación en el
132Enseñanza del cristianismo y cultivo de la inteligencia
ámbito del cristianismo, cabría decir que el cristianismo, procede del encuentro y la
educar en esa «mente» de Cristo compor- relación con Cristo. Ahora bien, como he-
ta educar desde y para la relación entre la mos señalado al principio de estas líneas, la
fe y la razón, entre la fe y la cultura. Esto vida en unión con Cristo implica la trans-
pide, hoy de un modo cada vez más siste- formación de la inteligencia, su renovación
mático, un marco de trabajo interdiscipli- y su despliegue armónico e integrado con
nar dentro de las instituciones educativas, las demás dimensiones de la persona: la
especialmente de aquellas que son de ins- volitivo-afectiva, la relacional-social y la
piración católica o, al menos, cristiana. Si- trascendente, dimensión, esta última, que
multáneamente, esta labor requiere una el cristianismo mantiene como fundada en
cuidadosa atención a la formación teológi- la imagen de Dios que constituye a toda
ca o científico-doctrinal; es decir, a la for- persona, en su unidad y unicidad, como su
mación de mentes o «cabezas cristianas» más profundo proyecto interior. Ese pro-
con el debido respeto a la libertad de todos. yecto, el de la persona humana, está visto
Igualmente, todo ello implica educar para en, desde y para Cristo. Se comprende la
una «fe vivida», fundamentando de mane- importancia para la educación de conside-
ra pedagógica y práctica el obrar moral, de rar que «lo más propio del hombre, lo que
modo que la inteligencia y el corazón va- más le define […], es su carácter filial»
yan unidos y siempre dispuestos a buscar (Polo, 2006, pp. 43-44).
la verdad y el bien con la belleza, que res-
plandece y surge de las acciones mismas La fe es, por tanto, una luz hecha vida,
del hombre y de la mujer cristianos (Gar- que procede de un don amoroso al que la
año 79, n.º 278, enero-abril 2021, 131-144
cía Suárez, 1998). persona va respondiendo en la dinámica de
su existencia. Una respuesta que afecta a
su modo de pensar, a sus decisiones, actua-
2. Fe y razón, fe y cultura ciones y compromisos. En consecuencia, si
revista española de pedagogía
A partir de la relación entre fe y ra- bien la fe como tal no puede ser enseñada,
zón —ambas originadas en Dios— cabe puede y debe ser enseñada en sus «con-
perfilar la relación entre fe y cultura. En tenidos» veritativos y educada como res-
el ámbito educativo, esto tiene particular puesta libre que hace crecer a la persona
interés a la hora de plantearse la relación hacia la plenitud propia del Amor que la
de ciertos ámbitos del conocimiento, tam- constituye.
bién del conocimiento práctico, como son
la ética y las ciencias, con la religión. La tradición teológica nombra las di-
mensiones fundamentales de la fe como
2.1. Fe y razón: presupuestos fides qua (como don), fides quae (como
Comencemos por la relación entre fe conjunto de verdades o realidades objeti-
y razón. Y, ante todo, por la fe. Por fe en- vas que vienen con la fe). Es menos común,
tendemos, no una teoría intelectual o un aunque igualmente fundamental, la refe-
mero conjunto de creencias, ritos y reglas rencia a la que podría formularse como fi-
morales, sino, ante todo, una vida que, en des quae per caritatem vivit et operatur (fe
133Ramiro PELLITERO
vivida por el amor, o fe en el sentido pleno variantes de una fe no suficientemente
y propio del cristiano coherente). acogida, pensada o vivida. «Una fe que no
se hace cultura es una fe no plenamente
«La fe es la respuesta a una Palabra acogida, no totalmente pensada, no fiel-
que interpela personalmente, a un Tú que mente vivida» (Juan Pablo II, 1982).
nos llama por nuestro nombre» (Encíclica
Lumen fidei, 2013, n. 8). La fe «mira des- Así, una fe inmadura (voluntarista,
de el punto de vista de Jesús, con sus ojos: sentimental, racionalista), como también
es una participación en su modo de ver» una fe fideísta (incapaz de argumentar con
(Id., 18). La fe no es individualista: se vive la razón) y una fe puramente teórica (no
en un pueblo, en una familia, en la Iglesia; vivida), cada una por distintos motivos, no
puesto que ella, la Iglesia, es «la portadora servirían a nuestros propósitos educativos.
histórica de la visión integral de Cristo so- La fe cristiana ilumina la inteligencia a
bre el mundo» (Guardini, 1963, p. 24). la vez que fortalece la voluntad e integra
los sentimientos y las relaciones entre las
La fe se vincula al amor que salva y personas. La fe ilumina para comprender
transforma. La fe tiene consecuencias para y vivir la realidad de un modo nuevo. Y es
la inteligencia, para la conducta, para el impulso para investigar y descubrir siem-
compromiso social. La fe obra por el amor pre nuevos aspectos de la verdad.
y hace caminar por la esperanza.
Detengámonos ahora en la razón. Por
La fe está, por tanto, para vivirla —como razón entendemos, como lo hace el lengua-
año 79, n.º 278, enero-abril 2021, 131-144
puerta que abre a la vida íntima de Dios, je común, la facultad humana de discurrir,
participa de su propio conocimiento y per- propia de la inteligencia. Cabe advertir
mite colaborar en el desarrollo de una hu- que la razón humana, para poder ser con-
manidad y un mundo nuevos—, para co- siderada como tal, debe estar abierta a
revista española de pedagogía
nocerla —en sus contenidos tal como los toda la realidad que nos constituye y nos
presenta el Catecismo de la Iglesia Cató- rodea, y ser capaz de valorarla en relación
lica— y comunicarla —sobre todo con el con la totalidad de la persona: no solo con
testimonio, participando gozosamente en su inteligencia, sino también con sus de-
la evangelización—. Y todo ello, claro está, seos y afectos, con su dimensión social y su
de modo libre, como oferta al hombre de apertura a la trascendencia.
una vida mejor, más grande y plena. Una
oferta que enriquece y cualifica toda edu- En consecuencia, para relacionarse
cación, sin mermarla en ninguna de sus con la fe no serviría, en la línea de las
aspiraciones o realizaciones. observaciones de Josef Pieper (2010),
una razón no realista, sino cercana al
Desde esa comprensión de la fe se pue- idealismo; ni una razón estrechamente
den avizorar los tipos de «fe» que no sirven racionalista (aislada en sí misma respecto
para establecer una relación con la razón al corazón humano, a las relaciones con
o con la cultura. Podrían resumirse en las los demás y con la trascendencia); ni una
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