The Role Of The Catholic Religious Education Specialist Teacher - Article Example

THE ROLE OF THE CATHOLIC RELIGIOUS EDUCATION SPECIALIST TEACHER Introduction Religion teaching is a ministry and not merely a profession because the personal qualities and professional activity of the instructor are intertwined and "rooted in God and relationship with Jesus" (Ferder, 1999:163). The role of the Catholic Religious Education (RE) specialist teacher is a significant one, with the potential for radical, positive impacts on students' spiritual, psychological, social well-being and life skills. Religious education encompasses various areas such as evangelisation, catechesis, giving witness, introduction to church, prayer, experience of faith, and knowledge of other faiths. At the same time, the Religious Education specialist teacher's duties need to be performed on the basis of what the Catholic church teaches; what the government states: the curriculum for excellence; and what schools expect from them in the context of any extracurricular duties which are not expected of other teachers in the school. Thesis Statement: The purpose of this paper is to investigate the role of the Catholic Religious Education (RE) specialist teacher, the various areas of religious education, and the influence on the RE's role by the Church, the government and the school. Discussion Religious teaching can be understood as a ministry with a professional dimension (Cook & Hudson, 2006). Catholic educators need to think and act sentire cum ecclesia which refers to the ideal form of thinking and feeling with the church on the basis of individuals' identity as Catholics. At the same time, there is the ideal of free intellectual activity which the Catholic student has access to, similar to every general student and scholar, without regard to other commitments, for authentic achievement in the intellectual order. The Catholic student has to "realize both in unbroken harmony" (Caponigri & Darcy, 1970: xv). It is vital that the educators allow the Church's teaching on education to influence practice in the Catholic sector as well as the practice of other schools and institutions. The mission is to share the "unique vision of Catholic education with others in a spirit of faith, charity and hospitality" (Franchi, 2007: 5). According to Cook & Hudson (2006: 399), assessment of religious teaching as a profession can be based on a framework composed of the following characteristics: "essential service to society, motivation by a call to serve, special knowledge and skills, specialized and advanced university training, public trust and status, code of ethics and performance standards, and professional organization". Religious Education helps in students' development of the self, socially, morally and spiritually (SCAA, 1994). Research conducted by Sikes & Everington (2001) indicates that a religious education teacher's life history plays a vital part in determining their teaching skills and approach to work. Further, "the quality, range and flexibility of teachers' classroom work are closely tied up with their professional growth - with the way they develop as people and as professionals" (Hargreaves, 1994: xi). This evidence would be useful in screening potential candidates for training as RE specialist teachers, by addressing negative identities unsuitable to carry out the important work. Evangelisation and Catechesis Ecumenism is the essential task of the whole Church to bring the Gospel to the entire world. Ecumenism and mission, evangelisation and Church community converge in a common witness to the same God (Houtepen, 1998). The Church's evangelistic mission is expected to be carried forward by the RE instructor by imparting the Faith to all students in the classroom, including those students who do not share the Christian faith, in the interests of sharing the wisdom and benefits of the Catholic religion (Francis et al, 1996). Teachings of the Catholic Church are mainly through catechesis. Bishop O' Donoghue (2008) believes that the key element or essence of the aims of a Catholic school revolve around two issues: the mission of the Catholic school in the twenty-first century, and the way in which this mission can be fulfilled. These issues, according to Franchi (2007), can be addressed by a rediscovery of the truth of the Gospels as the foundation, along with the Catechism of the Catholic Church, as the main resources for Religious Education. Catechism is "a compendium of all Catholic doctrine regarding both faith and morals" (Bordwell, 2002: 9). Its principal sources are the Sacred Scriptures, the Fathers of the Church, the liturgy and the Church's Magisterium. Bishops as teachers of the faith and pastors of the Church, fulfill their responsibility of teaching the people of God, through Catechism. Through Bishops it is addressed to priests and to catechists. Similarly, RE specialist teachers teach Catholic doctrines to their students. According to Ferder (1999), some examples of desirable catechist qualities include prayerfulness, respect, compassion, genuineness, and a commitment to justice. Catechesis is built on key elements of the Church's pastoral mission which have a catechetical aspect, that prepare for catechesis or emerge from it. They include the initial proclamation of the Gospel or missionary preaching to arouse faith; examinations of the reasons for belief; experience of Christian living; celebration of the sacraments; integration into the ecclesial community; and apostolic and missionary witness. Catechesis is closely integrated with the entire Church's life: not only her geographical and numerical expansion, but more so the Church's inner growth and concurrence with God's plan depend essentially on catechesis (Bordwell, 2002). The last part of catechism deals with the importance and meaning of prayer in the life of believers. Prayer The Catholic Religious Education specialist teacher undertakes the catechesis of students, teaching them to meditate on the Word of God in personal prayer, practising it in liturgical prayer, and internalizing it at all times in order to bear fruit in a new life. Catechism concludes with a brief commentary on the seven petitions of the Lord's prayer. It is believed that in these lie the sum of all the good things which individuals must hope for, and which God wants to grant everyone of his children (Bordwell, 2002). The Catholic school as a community of Christian faith functions in an educational way to promote the mission of God's reign in Jesus. The four historical tasks that the school carries out, with the help of the RE specialist teacher as well as all other instructors, is to "teach, preach and evangelize the Word of God in scripture and tradition (kerygma), to witness as a community of faith, hope and love in the world (koinonia), to worship God in prayer and communal liturgy (leitourgia), and to care for human welfare (diakonia)" (Hunt et al, 1996: 116). These features are a part of the whole shared life and curriculum of the school. Besides access to scriptures and traditions of Christian faith, the school offers opportunities for prayer, communal worship and intesified spiritual experiences such as retreats. Further, the school and the RE specialist teacher have the responsibility of being an effective witness, giving opportunities to the students to care for the welfare of others by setting an example of providing service to their own students. Giving Witness In the Biblical sense, witness is the unique testimony of the Apostolic eye witnesses who speak of Jesus from what they have seen and heard. Hence, witness is based on the experience of Jesus. But witness is also used in a more general sense to refer to all Christians of any era who commend Jesus Christ out of their personal experience of him, in response to his value in their life; and it is also known as common witness. The unique characteristic about common witness is that it is concerned only towards the good of God and mankind, and is not for any single community. Common witness is also given through mutual support, for example Catholics supporting their brothers and sisters of a Pentecostal Church engaged in relief efforts against a natural disaster or in a peace initiative. Giving witness may be through word and deed or through prayers, gifts and visits. So the powerful witness of one Pentecostal Church can, through support and encouragement become the witness of the Catholic church. Likewise, in similar situations, it may happen the other way around also, and this mutuality is a powerful common witness "especially where there is violence and the violation of human rights" (McDonnell, 1995: 102). The significance of giving witness is an important element included in the role of the Catholic RE specialist teacher, since it follows the Church's doctrine of aiming for the common good, benefit of society and pluralism which includes all faiths. The importance of RE is strongly emphasized by John Paul II, Pope (1992), who states that the unique character of the Catholic school and the underlying reason for its existence, the reason why Catholic parents should prefer it, is mainly because of the quality of religious instruction integrated into the overall education of the students. Introduction to Church The Religious Education teacher introduces the importance and role of the Church in the life of the Catholic student. The Church is the "People of God" instituted by Christ and is clearly distinguished from all other "religious, ethnic, political or cultural groups found in history" (Bordwell, 2002: 736). The Church possesses the three characters that Christ, the Son of God, received in his anointing as Messiah, that is: priest, prophet and king. Further, it provides membership in a social body, the community of his disciples willed by Christ. The Church's social and communal aspect is testified by catechism. It focuses its teaching around its two poles: communion which assures the unity of the faith, and mission which summons the Church to spread the gospel. In order to guarantee the permanence of these two poles, the Church is hierarchically structured and claims for each of her members an active part in her own life and in her apostolic service in the world (Bordwell, 2002). There are certain expectations of the Catholic Church which the RE needs to fulfill. The Church considers education to be its concern since, "as a mother, it is obliged to provide for its children an education in virtue of which their whole lives may be inspired by the spirit of Christ" (Gravissimum Educationis, 1965: 3). The Catholic Church in Scotland, with a healthy approach to educational provision, is enshrined in law, and encompasses the employment of staff in Catholic schools and the content of the Religious Education (RE) curriculum. The Church's expectation of the Catholic lay educator is that they should be a source of spiritual inspiration; one who carries out a particular mission within the Church by living the faith. The RE teacher should have the best possible professional qualifications, with an apostolic intention inspired by faith. Direct and personal contact with students is essential to help the "integral formation of the human person" (Sacred Congregation for Catholic Education, 1982: 14). Besides social teaching, the Church also has a substantial body of teaching on the theory and principles of Christian education, which include some far-sighted documents such as Pope Leo XIII's Rerum novarum and more modern documents such as Pope John Paul II's Sollicitudo rei socialis. According to Franchi (2007: 1), "the Church's rich treasury of thought on education deserves a wider audience both within and without the Catholic education world". In the twentieth century emerged a number of important Magisterial documents on the theory and practice of education: a key document from the Second Vatican Council is Gravissimum educationis (1965). The corpus of post-Vatican II documents constitutes material for reflection on the role of the Catholic teacher, both lay as well as Religious, after the Council, as well as for future in-service courses for teachers, for several years to come (Franchi, 2007). A Magisterial document on Catholic education by Pope Pius XI which dates from 1929, Divini Illius Magistri, forges clear links between Christian education and the common society. The summary of the document is that the three educational contexts of church, family and state/ school built on a firm foundation of principles are essential for a life filled with positive benefits and outcomes for all. Catholic education helps promote social justice and the common good. In Saint Pius X's Acerbo nimis the link between doctrine and social action is further emphasized. Good teachers of Catholic RE who work to nurture young minds in their charge, are crucial to the success of Catholic education. Catholic RE specialist teachers should be thoroughly prepared and well-grounded in the matter they teach, they need to possess the intellectual and moral qualifications required of their position; should cherish a pure and holy love for the youth in their charge; their love for Jesus Christ and His Church are key to their teaching, and they should have a sincere desire for the good of family and country (Franchi, 2007). Experience of Faith Research conducted by Coll (2007) indicates that student teachers of Catholic RE specialist teachers' course regarded faith development to be a personal and also a collaborative activity of teachers. 92% of student teachers interviewed acknowledged that people have very different faith positions and biographies, and that personal and private reflection on faith is important for their work. They emphasized the need for collaboration and additional support when engaging in faith formation, in order to fulfil their role as a Catholic teacher. The Catholic RE specialist teacher would find it easier to impart instruction on the importance of faith development if he/ she could resolve the moral dilemmas and conflict produced by the secular sholarship and social mores that influence the rest of the Catholic school curriculum when compared to the Catholic Church's moral and social teachings. In the context of teaching a secular course any restriction on full debate and discussion could be seen as limiting autonomous student learning. However, debate in religion courses is practically and ideologically constrained by the authoritarian declaration of magisterial doctrine. Normal student autonomy can exist only by allowing an open-ended outcome. An open-ended outcome is not unorthodox, so long as the Catholic faith is properly understood in the context of the pluralism that it supports. McDonough (2008: 60) places the religious education teacher in the position of theologian in an epistemological setting dealing with the philosophy of knowledge, which is "compatible with and focuses on pedagogical rigour, diversity and justice". Knowledge of Other Faiths The position that Religious Education should be confined to the study of Christianity was considered to be unsustainable, taking into consideration social plurality locally and nationally, along with the forces of globalisation. The traditional Christian approach to religious education was seen as a "nostalgic attempt to insulate young people in the common school from the inevitable influences of plurality" (Jackson, 2004: 161), rather than helping students engage with them and overcome insulation by intermingling and understanding other religions as equally significant. The traditional approach also over-emphasized the influence of schools and teachers on the formation of identities. This led to the development of the view that all schools should promote social justice, religious tolerance, knowledge about religions, the development of pupils' skills of criticism and independent thinking, along with dialogue and interaction between young people from different backgrounds of ethnicity and religion. Thus, RE can make tremendous contributions to the fields of intercultural, citizenship, and values education. A religious education that sets out only to promote tolerance or social cohesion is inadequate. A key purpose of RE is to develop an understanding of "the language and wider symbolic patterns of religions and the interpretive skills necessary to gain that understanding" (Jackson, 2004: 169). This requires the development of critical skills, which employ representation, interpretation, truth and meaning. Since individuals develop by reflecting upon encounters that present new ideas and experiences, religious education helps to develop self-awareness. Students from diverse backgrounds continuously interpret and re-interpret their own views in the context of what they study. It is hoped that through these processes of learning, inter-religious and inter-cultural understanding will be fostered for strengthening pluralism and the common good (Jackson, 2004). Research studies help to enhance Religious Education. Challenging the notion that faith schools are socially divisive, an ethnography study was carried out by Breen (2009). A Catholic primary school Our Saviour's, located in the centre of a large South-Asian community in Leicester, United Kingdom, responded to the religious and ethnic diversity of its surroundings. Its neighbouring school had a majority of Hindu, Muslim and Sikh children. Religious Education at Our Saviours was based on national curriculum requirements of RE; with RE lessons focused on Catholicism, and Judaism and Islam included in the "other faiths" requirement. The aim was to familiarize the children with other religions and to make them comfortable with religious differences. Particular dimensions of religious education at Our Saviour's were integrated with weekly shared activities with the neighbouring school, which resulted in improved inter-ethnic relations in the surrounding community, since children from both schools started interacting with each other after school hours. Thus, Our Saviour's employed a responsive approach to single faith schooling, promoting dialogue by removing the barriers to religious and ethnic divisions (Breen, 2009). 5-14 Curriculum for Excellence in Religious Education: Roman Catholic Schools The goal of the Curriculum for Excellence is condensed in the four capacities, which are: to enable each child or youth to be a successful learner, a confident individual, a responsible citizen and an effective contributor (Curriculum Overview, 2009). The Curriculum for Excellence requires that students' progression in Catholic Religious Education is ensured by the RE specialist teacher using a fresh approach. Further, cross-curricular planning is essential, whereby the religious teacher integrates her instruction with other academic areas and with the students' social and overall development. Integrative and interactional learning of relitgion can help students to personalise the teachings for their individual benefit, and for crucial choices in the present time as well as in the future. The RE teacher's styles of instruction, selection of resources to support the teaching, personal background, motivation and enthusiasm are crucial factors in developing the required capacities in the students (5-14 RE, 2008). In developing resource materials and courses it is important to take account of what children can achieve with appropriate pace and challenge; and any changes required in teaching styles in order to optimally help students to develop the four capacities of the Curriculum for Excellence stated above. The Religious Education teacher will need to use a broad range of approaches in observing and judging the students' progress. When a child is believed to have a secure grasp of a significant body of learning, the teacher needs to take stock with broad summative judgments. This approach has implications on planning, assessing and reporting on students' learning. Curricular areas are required to provide the basis for learning and the development of skills across a wide spectrum of contexts. The curriculum offers opportunities for citizenship, sustainable development, enterprise, creativity and cultural aspects. Hence, the resources for teacing have to be selected and developed to adjust the current balance towards cross-curricular learning. The implications of the desired learning outcomes on future planning of the curriculum also need to be considered (5-14 RE, 2008). The "Emmaus Approach" for Religious Education in Roman Catholic schools includes: Engaging, whereby the teacher establishes a relationship of respect and trust with the learners, Reflecting through identifying and responding on thoughts and feelings, Questioning key issues common to all people which lie at the root of life experience under reflection, Explaining the meaning of aspects of the Sacred Scripture and Tradition to help the learner make sense of particular elements of life experience under consideration. Deepening learning through experiences such as poetry, prayer, meditation, drama, and faith witness opens the mind, heart and soul of the learner; Responding by which the teacher creates an environment of respect for the beliefs of all learners and helps them to reflect, identify and describe their personal understanding about aspects of their own life and those of others (RE, 2008) Conclusion This paper has highlighted the role of the Catholic Religious Education (RE) specialist teacher, and investigated the various areas of religious education. The RE specialist teacher's duties need to be performed on the basis of what the Catholic church teaches; what the government states: the curriculum for excellence; and what schools expect from them towards pluralism, multicultural inclusion and the common good. The diverse areas of religious education including evangelisation and catechesis, giving witness, introducing the students to the significance of the Church, prayer, the experience of faith, and knowledge about other faiths are various methods to achieve the goals of the Curriculum of Excellence which encapsulates the four essential capacities for students to help them lead an optimal life in all respects. References Bordwell, D. (2002). Catechism of the Catholic church. London: Continuum International Publishing Group. Breen, D. (2009). Religious diversity, inter-ethnic relations and the Catholic school: introducing the responsive approach to single faith schooling. British Journal of Religious Education, 31 (2): 103-115. Caponigri, A.R. & D' Arcy, M.C. (1970). Modern Catholic thinkers: an anthology. The United States of America: Ayer Publishing Limited. Coll, R. (November, 2007). Student teachers' perception of their role and responsibilities as Catholic educators. 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