Why the Question-and-Answer Catechism cease to be used in Australian Catholic Schools - Assignment Example

Running Head: PRINCIPLES OF RELIGIOUS EDUCATION Why the Question-and-Answer Catechism cease to be used in Australian Catholic Schools Name Institution Date Why the question-and-answer catechism cease to be used in Australian Catholic schools in the 1960s The Australian Catholics Schools obliterated the use of question-and answer catechism at the time the Australian Catholic Bishops authorized the use of kerygmatic texts for religious programs in all the Australian Catholic Schools. According to Ryan (2007), obliteration of the use of question-and answer catechism in the 1960s can be attributed to the shift away from the realms of both pedagogical and theological factors. First, as a pedagogical mechanism, the use of the question-and answer catechism was found to be limiting as a learning resource. This approach of learning the catechism was commonly associated with the doctrinal approach and was mainly known for its persistence on students to memorize set answers to set questions within the catechism. Moreover, there was a feeling of oppression and obligations that was felt by a large number of Catholics as who viewed it as an unhealthy light (Ryan, 2007). The moral as well as the religious development of individuals were therefore controlled by the set criteria coming from the contents of the catechism. This emphasis on submission as well as focus on the right conduct was viewed as obstacles towards free and critical thinking. As a result, there emerged several suggested reforms in terms of presentations and layout. The main educational objective in this case was to ensure the catechism become more engaging especially to the young people. New approaches towards the teaching and learning of the catechism, as well as the commitment towards free and critical thinking by the Catholics therefore posed a great challenge to the fundamentals of the doctrinal approach as there was discontent with the influence of the rigid catechism on the development of young Catholics. The pedagogical reforms during the early part of the twentieth century therefore resulted into a move away from the traditional memorization and rote-learning as there were many concerns that the question-and-answer catechism approach was not in line with the current understandings concerning the various stages of faith development. According to Ryan (2007), John Dewey, Maria Montessori and other progressive educationalists argued that students learn not just by listening, but even more by doing it. These theories were therefore acquired in classrooms by various Catholic teachers and catechists who now considered their application in their religion classes. As a result, the limiting factor of the question-and-answer catechism marked the initial steps towards the decline of the question-and-answer catechism in Australian Catholic classes. Another pedagogical factor that contributed to the decline of question-and-answer catechism in Australian Catholic classes was the dilemmas of the modern world which challenged the way in which a great number of Catholics understood God, religion, church authority as well as their place on earth. Such dilemmas included the world wars, the rise of communalism and economic depression which challenged the authority and credibility of the church. As a result of this, the dogmatic and pedagogical approach which was associated with religious education teaching through catechism lost its credibility (Ryan, 2007). Different approaches towards the study of religion therefore materialized in Australia. The innovative educational ideas thus emerged from various criticisms related to doctrinal teaching from the catechism and which led to the materialization of a new paradigm which is now known as the kerygmatic approach. This kerygmatic approach now focused more on the salvific message of Christianity and its course was directed towards encouraging various students to accept Jesus as their personal savior. From the religious or theological perspective, the theological renewal for Catholic education in Australia contributed to the demise of the question-and-answer catechism. According to Ryan (2007), Joseph Jungman, a German born, Austrian theologian, was influential towards the renewal of religious education. He advocated for the use of the kerygmatic approach, in which contents is conveyed in a way that hearts would be moved in addition to lives being changed. According to Ryan (2007), Joseph Jungman’s book, “The Good News Yesterday and Today” advocated for a new presentation style of God’s message different from what was formerly understood by the early Christian communities. This according to Ryan (2007) was backed by many other theologians who included Khal Rahner, Henri de Lubac and Yves Congar.Francis Drinkwater went as far as claiming that the question-and-answer catechism was not accommodating children and also created divisions among many Christians. On the other hand, Jungman (1957) argued that the use of question-and-answer catechism was not effective as a pedagogical method of catechesis especially for the young children. Jungman (1957) instead believed that the liturgical and the sacramental catechesis were more effective in the religious development of young children when compared to the use of the question-and-answer catechism. Kerygmatic approach therefore challenged the all Catholic Church community in addition to its religious educators to convey the joyful salvific message into classrooms. The theological renewal for Catholic education in Australia therefore played a significant role as it contributed to the demise of the question-and-answer catechism (Ryan, 2007). Another theological factor that played a significant role towards the obliteration of the use of question-and answer catechism in the 1960s was call for the new approach to faith education. There arose the need to promote a rational self-image of the modern world Christians. According to Ryan (2007), Lonergan's model of systematic was one of the methods that fostered a rational self-image of the modern world Christians. Ryan (2007) highlights that Lonergan’s theology challenged classicist conception of immutability, permanence and universality. In his work, Lonergan (1974) felt that a rational worldview of many Christians would only come from an understanding of humanity and not from a theoretical or a prior understanding of the imaginary nature of man. Instead, one would only find a rational theological worldview by understanding the people as they are. Ryan (2007) argues further that Lonergan’s observations revealed his craving to engage a systematic theology that would meet the modern standards and that which would take the most useful insights from the modern thought and finally apply them to theology. Should Catholic Schools Teach Students a Variety of World Religions? According to Ryan, (2009) Catholic schools have in the past strictly taught the Catholic doctrine and have not been educating students on other world religions. Szakaczki (2006) however argues that Catholic schools should not teach a variety of world religions owing to the fact that children are bound to be subjected to contents in religious courses that will eventually harm their Catholic faith. Szakaczki (2006) argues therefore that Catholic schools that are not in line with the teachings of the church often weaken the faith of the children due to the fact that their faiths are challenged. Cahill (2007) highlights further that the perception of Catholic schools as a Catholic inter-faith centre would be paradoxical especially if it includes students from the non-Christians faiths. However according to Molyan (2001), despite the fact that there are various influential factors outside Catholic schools that can draw away students from a spirited faith, it is should not be presumed that these schools are not able come up with an effective way of reversing the declining catholic practice as provided by strong evidence that there has been a remarkable decline in Catholic faith practice in Catholic schools. Ryan (2009) on the other hand argues that in contemporary times like this, and particularly in a country like Australia where people from various religions are very close neighbours, it is crucial that children are taught about other religions. According to Ryan (2009), this will enable them understand and be tolerant towards others and also behave towards others as intended by God. On the other hand, Peters (2009) views the passing on of the tradition as well as the teaching of the catholic doctrine as a way to avoiding the teaching of other world religions in Catholic schools. According to Peters (2007), the strict teaching of the Catholic doctrines have been claimed to prepare Catholic students to face the world in the spirit of gospel. Peters (2009) however argues that as a matter of fact, they have been exclusive with teaching world religions and suggests that Catholic schools can still be able to teach catholic tradition as well as convey Catholic doctrine while teaching about the other religions. Furthermore, according to Peters (2009), the Australian Bureau of Statistics (2006) revealed that about one-fifth of all the students enrolled in Catholic schools during the year, 2005.These were 19% of all the primary school pupils and 21% of all the high school students. Not all the students who enrolled in Australian Catholic schools were Catholics; some had other religions while others held no religious beliefs. Of all the Catholic students, not every one of them or their parents held any religious outcomes other than educational outcomes. The statistics reveals further that approximately 60% of the students’ parents see no point their children learning about Catholic philosophy and theology while 25% are completely against this. This implies that no less than 60% of all the students in Australian Catholic school students, education outcomes appear to be the most important thing as compared to religious outcomes. Peters (2009) queries further that if Catholic students are truthfully prepared to confront the world in the spirit of gospel, then they ought to act in the ways that God intended by putting into practice God’s commandments as in the book of John (15:12).Peters (2009) highlights that to love unconditionally, as God intends, students ought to have a clear understanding of other’s faiths. This enables them to tolerate as well as accept others’ faiths. In addition, Peters (2009) argues that Catholic doctrine itself informs Catholics to act sincerely for the sake of mutual understanding and to uphold as well as promote togetherness for the sake of all humankind social justice, peace, freedom and moral welfare. Another argument against Catholic Schools to teach students a variety of world religion originates from some of Catholic education leaders who claim that accepting a variety of world religions in Catholic schools will spiral downward the direction of the religious development of the Catholic school students. According to Molyan (2001) if the culture of a given school does not convey a message to its students that the most important thing in life is living a Catholic faith and all that it implies, then it is giving the its students false education that could be educating them that both religion and church are irrelevant; liturgical and prayers are unnecessary; and that one is free to choose his or her own moral code. As a result, for various Catholic schools to offer their students complete Catholic education, it is important that the daily interactions of such Catholic schools emphasize values that places each student’s development in a loving relationship with God and the church. Teaching other world religions in Catholic schools will therefore harm the Catholic faith. On the other hand, the Vatican department in charge of catechesis affirms the need to make a clear distinction between religious directives and catechesis. Students therefore ought to be taught about other religions apart from their own if they are able to defend their choice as Catholic and as well relate God’s message to all humanity (Pope Paul VI, 1965). According to Peters (2009), inter-religion awareness is crucial to all the Catholics living in Australia’s multicultural as well as multi-religious society. In particular, all Catholics in Australia ought to know about Judaism as these forms the foundation of Christianity. Furthermore, Jesus himself was a Jew, and so; in order to understand well his message, Christians ought to understand the basics of his religion. If this should really be the case, then religious education ought to take into account other world religions, rather than exclusively Catholic education would be advantageous to a large number of students. Conclusion Contemporary Catholic Schools ought to inform their students about the major world religions in addition to Catholic education, which will also be able to uphold Catholic’s traditions as well as its doctrines. Catholics schools that fail to inform or enlighten their students about world religions are denying them an opportunity to co-exist harmoniously with all humankind as was God’s intention. References Molyan, H, 2001, Catholic Schools: Do they make enough Difference? Pope Paul VI. (1965). Declaration on the Relation of the Church to Non-Christian Religions. Retrieved on March 15, 2011, from Vatican: http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_nostra-aetate_en.html Peters, H. (2009).Should Catholic Schools Teach a Variety of World Religions? Retrieved on March 14 from http://www.associatedcontent.com/article/1924274/should_catholic_schools_teach_a_variety_pg3.html?cat=4 Ryan, M. (2009). Outcomes-based Approaches to Religious Education. Retrieved on March 15, 2011 from ACU National: My Blackboard: http://blackboard.acu.edu.au/webct/cobaltMainFrame.dowebct Ryan, M. (2007). A Common Search: The History and Forms of Religious Education in Catholic Schools. Brisbane: Lumino Press. Szakaczki, S. (2006).Catholic Insight. Retrieved on March 15, 2011, from Free Library: http://www.thefreelibrary.com/From+Steven+Istvan+Szakaczki+re+concerned+Catholic+parent-a0148718279 Read More

According to Ryan (2007), John Dewey, Maria Montessori and other progressive educationalists argued that students learn not just by listening, but even more by doing it. These theories were therefore acquired in classrooms by various Catholic teachers and catechists who now considered their application in their religion classes. As a result, the limiting factor of the question-and-answer catechism marked the initial steps towards the decline of the question-and-answer catechism in Australian Catholic classes.

Another pedagogical factor that contributed to the decline of question-and-answer catechism in Australian Catholic classes was the dilemmas of the modern world which challenged the way in which a great number of Catholics understood God, religion, church authority as well as their place on earth. Such dilemmas included the world wars, the rise of communalism and economic depression which challenged the authority and credibility of the church. As a result of this, the dogmatic and pedagogical approach which was associated with religious education teaching through catechism lost its credibility (Ryan, 2007).

Different approaches towards the study of religion therefore materialized in Australia. The innovative educational ideas thus emerged from various criticisms related to doctrinal teaching from the catechism and which led to the materialization of a new paradigm which is now known as the kerygmatic approach. This kerygmatic approach now focused more on the salvific message of Christianity and its course was directed towards encouraging various students to accept Jesus as their personal savior.

From the religious or theological perspective, the theological renewal for Catholic education in Australia contributed to the demise of the question-and-answer catechism. According to Ryan (2007), Joseph Jungman, a German born, Austrian theologian, was influential towards the renewal of religious education. He advocated for the use of the kerygmatic approach, in which contents is conveyed in a way that hearts would be moved in addition to lives being changed. According to Ryan (2007), Joseph Jungman’s book, “The Good News Yesterday and Today” advocated for a new presentation style of God’s message different from what was formerly understood by the early Christian communities.

This according to Ryan (2007) was backed by many other theologians who included Khal Rahner, Henri de Lubac and Yves Congar.Francis Drinkwater went as far as claiming that the question-and-answer catechism was not accommodating children and also created divisions among many Christians. On the other hand, Jungman (1957) argued that the use of question-and-answer catechism was not effective as a pedagogical method of catechesis especially for the young children. Jungman (1957) instead believed that the liturgical and the sacramental catechesis were more effective in the religious development of young children when compared to the use of the question-and-answer catechism.

Kerygmatic approach therefore challenged the all Catholic Church community in addition to its religious educators to convey the joyful salvific message into classrooms. The theological renewal for Catholic education in Australia therefore played a significant role as it contributed to the demise of the question-and-answer catechism (Ryan, 2007). Another theological factor that played a significant role towards the obliteration of the use of question-and answer catechism in the 1960s was call for the new approach to faith education.

There arose the need to promote a rational self-image of the modern world Christians. According to Ryan (2007), Lonergan's model of systematic was one of the methods that fostered a rational self-image of the modern world Christians. Ryan (2007) highlights that Lonergan’s theology challenged classicist conception of immutability, permanence and universality. In his work, Lonergan (1974) felt that a rational worldview of many Christians would only come from an understanding of humanity and not from a theoretical or a prior understanding of the imaginary nature of man.

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