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Introduction Les trois composantes de l'acte éducatif dans la définition de l'éducation chrétienn 192e ed 9 (Introduction §7), s'organisent, dan cithommess a sl éde à , traver institutions sde méthodes de t se s précises. Mai combinaisoa sl s ce e nd trois éléments théoriques s'ajuste différemment selon les époques. C'est la raison pour laquelle, sous Pie XI, en constante recherche d'équilibre, ces sociétés éducatrices font l'objet de plusieurs écrits. En dix-sept années de pontificat, le Pape rédige une trentaine d'encycliques sur différents thèmes. Un bon nombre traite partiellement d'éducation, notamment mariagcellee l r ssu e s oeuvre(1930le u o ) s ecclésiales, dan gouvernemenn u s t fasciste (1931). Curieusement, ces trois lettres successives se construisent comme un tryptique. Elles metten valeun e t responsabilités le r s éducative l'Eglise sd n ee 1929, de la Famille en 1930 et de tout Etat au service véritable de son peuple. Singulièrement, ces trois acteurs représentent les trois sociétés éducatrices de " Divini illius Magistri ". Dans une seconde série de documents, de 1932 à 1939 Souveraie l , n Pontife reviensujete c r l exposI .su t situatioa el l'Eglise nd e catholiqu seiu ecertainea e nd s nations comme l'Espagn e"( Dilectissima nobis jui3 nu d "1933) , l'Allemagn t Brennender e"Mi ( Sorge "d mar4 u1 s 1937)e l , Mexique ( " Firmissimam Constantiam " du 28 mars 1937), les Philippines Singularen ( "Co janvie9 1 u "d r 1939). Quelle sonn slignee s le t s majeures? 4.1 / Les évolutions de la pensée doctrinale de 1930 à 1939 A parti s troide rs composantes éducative e 1929d s e orientatioun , e ns dessine. Certains thèmes récurrents tissen n noyau t u dur n corp.U e d s principes s'élabore, qui traversera la décade. 4.1.1 / Les lignes forces Le Salut des âmes comme fin dernière de l'éducation chrétienne est rappelée et exigé, en 1931 comme en 1936. C'est pourquoi une caractéristique essentielle de l'éducation chrétienne persiste tout au long de la décade: le 77 principe de la subordination du registre temporel au surnaturel. Déjà, Irénée de Lyon n'écrivait-il pas que " la Gloire de Dieu, c'est l'homme vivant..? A cela il ajoutait une suite trop souvent méconnue, " ... et la vie de l'homme, c'est la vision Dieu.e d " Tout chrétienne evi sauraie en t qu'être tournée vern so s Créateur et Sauveur. Que ce soit pour la défense de l'institution civile du mariag promotioa l u e o radicalit a l e nd sacremenu éd t catholique confrontées aux violences gouvernementales espagnole, allemand mexicaineu eo , seule l'affirmatio priorita l e biens d néde s surnaturels doit guide s actionle r s humaines. L'éducation de la foi et des moeurs est première. Ces deux objets ne sauraient être dissociés, est-il souligné dans l'encycliqu mariagee l r esu . Facx eau pouvoirs totalitaires i prêchenqu , morale un t leueà r convenance, cette unité doit être fidèlement tenue et soutenue vigoureusement. Toute morale sociale soustraite aux principes de la morale catholique est à récuser, à condamner. Le " sujet l'éducatione d , " première composante doctrinale développée, mais deuxième parti l'Encycliquee ed ,a l natur ainse e l'éducatioqu ie d n chrétienne, troisième composante théorique, mais quatrième partie, traversent toute s encycliquele s s répertoriée e 193 d s à sprincipe1939 0Le . s philosophiques, théologique t e pédagogiques s énoncées demeurent identiques à ceux de 1929. L'anthropologie catholique ne saurait accepter l'autonomie absolue de la conscience de l'enfant. Elle réaffirme que le sujet de l'éducation chrétienn peue n e t être l'hommqu e e a totalitéconçs n e u . L'homme, Créature aux mains du Créateur, est, tout à la fois, lieu du péché originel et temple de la grâce. L'enjeu de toute éducation réside dans la formation de la jeunesse, " parents de demain " (1930), " futurs citoyens et nouveaux baptisés " (1931.33.37) prima L . e enfanc t évoquéees 193n ee t 1e 1937. s inflexionLe 4.1. / 2 s " Divini illius Magistri " privilégi penséea l e thomist t développee e uniquement a l relation éducative entre pèr t filse . L'année suivante, dans " Casti connubiii a pensél ", e augustinienne prédomine. Elle s'inscrit dane l s 78 développement consacré à l'instruction sexuelle familiale. Saint Augustin use de l'analogie avec la mère Eglise pour les rapports entre la mère et ses enfants. Comme en écho, en une volonté de complémentarité (ou de réparation d'une omission involontaire?) entre 192 9t 1930e e sujel , e d t l'éducatio deviene nn t mèredépendana s e d . Aucune qu t e relation entre el enfants pèrse t ee s n'est plus considérée. Le fondement évangéliqu missioa l e ed n éducatric l'Eglise ed e repose l r esu même verse Matthien e t u 28,19: " Allez enseignez toutesà nationss le a . ".L .. traduction ensuite diverge. Dans l'encycliqu 1929e ed l s'agii , (lese d t ) baptiser au nom du Père... " leur apprenant à garder tout ce que je vous ai commandé." (§15) 1931n E . formula l , e devient :. leur".. enseignant observerà e qu tout e c je vous ai confié." La connotation hiérarchique, de dominant à dominé, du verbe " commande t éliminér es " profiu ea t d'une confiance partagée. Enfin, dans son introduction, la charte reprend le verset " Laissez venir à moi les petits enfants " (Mc10,14). Cette citation, reprise deux ans plus tard, s'achève r l'expressiopa n t ".gardez-vouse . empêcher.n e s le e d 1929n E " , l'Education chrétienne se fonde sur la tendresse du Père. En 1931, un avertissement s'y ajoute "garde C . "u moraefo l veut s'oppose prétentionx au r fascismeu sd . Comme pour en renforcer la portée, il en souligne la gravité: " Malheur à l'homme qui aura scandalisé un de ces petits.". Mussolini, principal destinataire, y répond en spécifiant qu'il prend les enfants au berceau et rend à l'Eglise le citoyen... trépassé! Dans " Firmissimam constantiam " sur la situation religieuse au Mexique de 1937 conceptioa l , l'éduquée nd , centrée jusqu'alor r l'adolescentssu , s'ouvreà l'étudiant: Futur droin e e recevoination e a l élitt d t e es formatioee d l i ,un r n humain t e religieuse e rigoureus t eadaptéee . Cette éducation devra "a reposel philosophie r su r éternelle ". Dan lettre s un e à l'épiscopa s de t Philippines, le 19 janvier 1939, la formation des élites s'enrichit. Elle privilégie typn u e d'étudiant chrétien: homm sacrementse ed prièree d , l doii , t être animé d'un zèle apostolique. La doctrine sur le sujet de l'éducation s'enrichit par apports successifs lors de cette décade. L'éduqu demeure én e plus l'uniqu Pèrn eso e fil e sdivid t ne naturel l devienI . tMèra l fil e mèresa d s Eglis e ed biologiquet ee sujee L . e d t l'éducatio sexe nd e masculin, objet essentie préoccupatioe d l 1929n ne e s , complète d'une reconnaissanc l'éducabilite ed sexu éd e féminin attentioe Un . n 79 particulière est portée aux élites. 4.2 / Les évolutions de la pensée pastorale 4.2.1 / Les permanences Les permanence t innovationse s pastorales seront traitée deun se x périodes de 1929 à 1931 et de 1932 à 1939. Dans la première série d'encycliques, les fondement t missionse trois sde s sociétés éducatrices s'avèrent identiques. C'est en raison de son origine divine que l'institution ecclésiale exerce son droit à l'éducation et, plus largement, à l'évangélisation. Famille et Etat sont invité reconnaissanca s sà respectn so à t e.e La mission éducatrice de la famille se fonde sur la finalité du mariage chrétien. A ce devoir d'essence divine correspond le droit de la famille à l'éducation: naturel t premiees l i , t inaliénablee r droie l'EtaL .e d t l'éducationà t , quan luià t , tient son origine de sa mission, qui vise le bien commun. S'il est respecté par l'Eglise peue n l ti , aucunement s'afficher commme absol t prioritairue r epa rapport à celui de la famille (Encyclique 1931). Toute statolatrie doit être vigoureusement combattue. L'Encyclique " Divini illius Magistri" se donne pour objectif l'harmonie dans les relations entr trois ele s sociétés éducatrices. (partie n°1). L'harmonie paixa l , , autant d'objectifs essentiel yeux papu sau xd e " concordataire coopératio a "L . n entre sociétés est recherchée par L'Eglise, qui se veut le guide spirituel de nations et des Etats grands argentiers. Par exemple, cette stratégie est préconisée pour accroîtr nombre l mariagee ed t sréduire e celu divorcess de i . Une méthode semblable guid Saint-Siège l e pour résoudr questioa el s nde oeuvres de jeunesse catholique dans un pays fasciste. Cependant, cette pédagogie de la coopération, du concordat, trouve ses limites dans les revendications inadmissible e Mussolind s n matière i e d'éducation gouvernementale (1931). De 1932 à 1939, la seconde série d'écrits traite de la situation de l'Eglise catholique dangen e , r dans certains pays comme l'Espagne, l'Allemagnee l , Mexique.. droin l'éducatioSo à .t moyee l r mouvements npa nde s officiele sd jeunesse catholiqu t remiees cause n se , partiellemen radicalementu o t s le r pa , 80 pouvoirs politiques. Si des accommodations, ponctuellement, s'avèrent possibles, le principe ne peut souffrir de compromissions.
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