Section 3 THE WORLD OF OUR STUDENTS ‘We must be aware of and understand the aspirations, the yearnings and the often dramatic features of the world in which we live ... of a real and cultural transformation whose repercussions are felt too on the religious level.’ Vatican Council II, Gaudium et Spes, 1965, n.4
3.1 Theology of the Child and the Child as a Theologian Over the past twenty years, as an understanding of the child as a person with rights has developed a new understanding of theology of, for and with children has also developed. Karl Rahner (1971) spoke of the child as being infinitely open to the infinite. He also wrote that every age is a special time with gifts for knowing God and the world. We no longer think of children as not yet adults but as agents in their own right. A theology of the child is important because a consequence of viewing children as weak and needy is that their spirituality and engagement with religion may not be taken seriously (Miller-McLemore, 2010, p.32). Adults’ perception of children’s innocence and weakness can lead to a lack of acknowledgement of their capacity for “spiritual complexity” or “moral accountability” (Miller-McLemore, 2010, p.32). In recognising the spirituality and beliefs of children, church communities are challenged to seek the voices of children in the community and honour their agency (Lindner, 2003, p.67). In a world dominated by science and psychology we tend to evaluate everything by these “adult” ways of knowing. However Jesus points to another way of knowing in the Gospels: “At that time Jesus said, “I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will” (Matt 11:25-26; also Luke 10:21). We need to be careful not to confuse cognitive ability with capacity for a spiritual life. As reflections of God, all human beings have an essential dignity; a birthright to be treated with reverence. All have innate rights to what is needed to become fully alive persons. In a Christian anthropology all people are made in the image and likeness of God (Imago Dei).
3.2 Growth and Development “Dear young people, you are not the future but the now of God and he invites you and calls you in your communities and cities to go out and find your grandparents and elders; to stand up and with them to speak out and realize the dream that the Lord has dreamed for you.” Pope Francis, closing address, World Youth Day, 2019. Source of Life Core Document (2020)
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Students differ from each other in temperament, abilities, achievements, maturity, styles of learning and in many other ways. They share a common journey towards maturity, passing through recognisable levels of growth. This recognition of the developmental levels of students should not imply that they are not people in their own right already forming beliefs and opinions and capable of discussing these beliefs, asking questions and providing theories. Our image of childhood is socially, culturally and politically constructed and this impacts their rights and what is offered to them educationally. Some childhood researchers challenge us to see children as strong, powerful and rich in potential resources from the moment of birth. Much is now written about the capacity of children to engage in theological thinking. In each stage, individual development results from the interplay of maturation and experience, occurring in the context of a particular society and culture. Students in each level of schooling may be chronologically the same age but at different stages of development. Descriptions of typical characteristics of learners at different stages of development can often stimulate identification of desirable teaching practices. Teachers will have children from multiple stages of development in their classes. STAGE 1 In this period of early childhood, children typically approach the world with a sense of natural curiosity and wonder. They have an enthusiasm for fantasy and play; in fact, play and interaction with others provide dominant forms of learning. Learning in general occurs through direct experience and any abstract ideas must be presented in the context of concrete experience. Young children link Bible stories and life events based on their own needs and current knowledge. They will begin to use religious language if they hear adults using it. For example, a child may refer to God playing ball because he catches it and throws it back down. An adult may develop the child’s thinking by talking about gravity as part of God’s creation. Young children may develop attachments to religious symbols. STAGE 2 This period is a time of transition from early to middle childhood and the timing will vary depending on each child. Children in this group still enjoy play and practical activities, but are becoming more formalised in their learning and more similar to children in the next stage. Children at this stage are becoming more social and more dialogical. This group is interested in narratives which help to explain their world and life. As they learn to read and write, they become more interested in story construction. They move from magical thinking to more logically structured organisations of meaning. Children attribute meaning to stories based on logical applications of their own understanding of social structures. Teachers can encourage God talk, which is experimental. They can wonder with the children and share other perspectives. STAGE 3 The dominant form of learning is hands-on experience: collecting, matching, contrasting, grouping, predicting and drawing conclusions. Language, a great tool of learning, now displays greater variation in vocabulary and syntax. There is growing interest in what is literally true (as distinct from ‘just a story’). While some students see rules as unchangeable and established at the whim of adults, a growing proportion sees reciprocal fairness as a core moral principle.
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“The various school subjects do not present only knowledge to be attained, but also values to be acquired and truths to be discovered.” Congregation for Catholic Education, 1977, n.39.
STAGE 4 These students may be less spontaneous but are generally more self-motivated and capable of absorbing considerable information. More sophisticated reasoning gives them greater understanding of consequences and a greater capacity for using talk to justify assertions and opinions. Values and judgements are now more strongly influenced by peers, and self-esteem is partly determined by mastery of tasks. The Enhancing Catholic School Identity surveys have demonstrated high selfreported Post Critical Belief in students at this stage. Older students move from literal belief to more rational scientific inquiry. Their reasoning becomes more complex. They begin to investigate religious claims and articulate their own beliefs. They notice and question inconsistencies. Adults can support students at this stage and beyond by asking questions which clarify; describing experiences, particularly focusing on feelings and engagement with issues of faith; and inviting responses, particularly in relation to meaning making and responding to theological reflection with justice, action and relationship with God. STAGE 5 During this stage, many students move into the challenging period of adolescence. For students in this stage many are moving into a new educational setting. The physical and emotional changes of puberty create new opportunities for growth. New intellectual capacities become obvious with students being more capable of formal, logical thinking through which they interpret data, predict, generalise and draw conclusions. They begin to experiment with a range of roles as they seek to clarify personal identity and form new social groups. The conventions of the peer group provide a powerful framework for interpreting the world and making meaning. It is in these years that students begin to critique the content of previous Religious Education experiences. It is important that teachers of other curriculum areas can bring a Catholic lens to the content and discussions. Students need the opportunity to dialogue and question their faith with teachers who are witnesses, moderators and specialists.
“Clearly, God’s word asks you to enjoy the present, not simply to prepare for the future: “Do not worry about tomorrow, for tomorrow will bring worries of its own; today’s trouble is enough for today” (Mt 6:34). But this is not the same as embarking irresponsibly on a life of dissipation that can only leave us empty and perpetually dissatisfied. Rather, it is about living the present to the full, spending our energies on good things, cultivating fraternity, following Jesus and making the most of life’s little joys as gifts of God’s love.” Pope Francis, Christus Vivit, 2019, n.147. Source of Life Core Document (2020)
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STAGE 6 Confrontation and questioning characterise many students at this level as they ‘test the limits’ and come to terms with massive physical and psychological change in their lives. The peer group remains extremely significant, providing identity and security yet demanding extreme conformity. The values and expectations of the adult world face critical questioning, and negative attitudes to organised religion are often expressed. It is at this stage that the opportunity to dialogue with teachers who are witnesses moderators and specialists in Religious Education is essential. It is important that teachers of other curriculum areas continue to bring a Catholic lens to the content and discussions. Religious Education at this stage can help students to explore their identity and find meaning in life. STAGE 7 Many of these students demonstrate an increasingly sophisticated sense of responsibility concerning social, environmental and ethical issues. The final years of school life are heavily influenced by preparation for examination and for meeting the entry requirements of post-secondary courses and careers. Students are challenged to organise time and resources more efficiently and are aided by a stronger sense of their own strengths, weaknesses and goals. Students in these years should have the opportunity for substantial theological reflection.
At that time the disciples came to Jesus and asked, “Who is the greatest in the kingdom of heaven?” He called a child, whom he put among them, and said, “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me”. Matt 18:1-4.
3.3 Key Influences on Students Effective Religious Education is responsive to context and sensitive to the lives of the students. At times, the Church stands in solidarity with society and supports movements towards justice, peace and wholeness. However, there are also practices of oppression, poverty, discrimination and violence that must be challenged. The naming of significant influences on our students prompts us to share a vision of Christian hope; the good news of God’s love, incarnated through Jesus Christ in the community of the Church and animated by the power of the Holy Spirit, for the sake of the world. Students of all ages seek to find personal meaning in relationship with others and all of creation. This is a challenging task in a world where society’s institutions are changing rapidly and ways of
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making sense are constantly being challenged. If teachers are to help young people to integrate their experiences, their culture and their religious faith, they must be aware of the overlapping ‘worlds’ within which their students encounter life. Some of the key influences affecting students, in no particular order are as follows;
The Catholic School
Peer Group
Religous Experience
The Family
OUR STUDENTS
Local & Global Economy
The Digital World Rural & Regional Life Australia within a Global Society
Our Students Each individual student is passing through a series of identifiable developmental levels. At each level, all individuals have much in common. At the same time, every one is unique, possessing personal traits, abilities, experiences and readiness for more complex learning. A wide range of alternative values and ways of experiencing life is offered by the contemporary mass culture, especially through the communications media and advertising. Students come from a variety of cultural, economic, social and educational backgrounds. Only a proportion of students come from homes where the Catholic faith is regularly practised. Families have had a range of experiences, both positive and negative, within the Church. For many students, family life is complex and confusing. Adolescence can be a particularly challenging time. Student voice and Agency Source of Life is based on a positive anthropology which calls us to respect the dignity and uniqueness of each person. Students in our Catholic schools now represent the diversity of our plural society including coming from a range of faith backgrounds. Given this and our current understanding of children’s rights and agency it is important to consider student voice in our planning and our pedagogy. Source of Life Core Document (2020)
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During the Religious Education Review (2017-2019), conversations were held with students from years 5 and 6 and students in secondary schools across the diocese. Students were asked seven questions on broad themes related to content and pedagogy. These conversations demonstrated that both primary and secondary students have strong opinions on the place of Religious Education in their education and how it helps them grow as individuals. When asked about the relevance of Religious Education to their life year 5/6 students made many individual suggestions. The following student responses are typical of the seriousness and thoughtfulness with which the students approached the interviews. Student A: “We learn to be respectful, responsible and to live a life like Jesus, a kind and loving person.” Student B:
“Learning what God wants us to do and what God does – to be good.”
When secondary students responded to the same question, there were a small number of negative comments about this issue from them but a much greater number of positive comments, the bulk of these focusing upon the relevance of Religious Education to the lives of students, presently and for the future. A few other students noted that the study of World Religions “makes me understand my own in a more personal way and it makes more sense”. “Authentic student voice provides opportunities for students to collaborate and make decisions with adults around what and how they learn, and how their learning is assessed” (https://www.education.vic. gov.au/school/teachers/management/improvement/Pages/dimension3empowering.aspx). Religious Education curriculum giving voice to students becomes essential as it supports the development of a preferred pedagogy. Bert Roebben, explains that in a pedagogy focused on recontextualisation “the theological voice of young people should be heard, when we try to understand the world of today” (Bert Roebben, 2014, p.99). Creating a space for student voice in the Religious Education curriculum is important not only to support development of preferred/ mandated curriculum but it also supports development of Spiritual growth. Buttner states that “Children can interpret their world religiously and tend to do so ... Necessity is here its nourishment and support.” (2010, p.372). Regarding the expectations of students they look to their teachers for guidance and example. They expect to be treated fairly. They are well served when their teachers inspire them, develop their potential, widen their horizons and catch their imagination. In responding to such expectations, teachers can find special significance in their own lives. It is essential that students are given agency as well as voice. Teachers can translate student voice into student agency by promoting dialogue and recontextualisation. •
Dialogue is about openness and students knowing they can be heard.
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In a spirit of dialogue, with the teacher as moderator, student perceptions of Religious Education change; they see it as not prescriptive or one-way but more of a forum.
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Through recontextualisation students can find new avenues into the Tradition without needing to know the answers or be practising.
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“The person ... , in his or her material and spiritual needs, is at the heart of Christ’s teaching: this is why the promotion of the human person is the goal of the Catholic school.” Congregation for Catholic Education, 1997, n.9.
3.3.1 The Family The nature of family life is changing. Today it is difficult to describe an all-encompassing set of family experiences of a typical child or adolescent. Some Relevant Considerations • It is within the family that each person’s religious sensitivities are first called to life. Love, trust, wonder, reassurance, belonging, gratitude, a growing sense of responsibility and commitment – all of these set the foundations for a religious education that will hopefully, continue throughout life. • Families strive to provide rich, nurturing experiences for children. At times, families struggle with pressing social and personal problems: relationships may be fragile; stability and effectiveness may be limited; an interest in or understanding of, the religious development of children may be lacking. • The nature of the family has changed over time. Students live in a variety of family structures. Some students manage living in alternating or multiple homes while others are in and out of home or foster/kin care. Statistics regarding families and marriage in Australia can be found here. • Parents are varying ages and students have varying numbers of siblings. • There is an increasing diversity in the cultural and religious backgrounds within families. • Reports regarding Australian community and Faith and Belief trends in Australia can be found here. General Implications •
Students can be expected to bring a variety of experiences of family life to the study of the Religious Education curriculum. This has relevance for the images we use in presenting religious concepts and for the expectations we have of the student’s background, religious knowledge and experience.
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A number of students will be experiencing a sense of confusion and loss because of family challenges, conflict, domestic violence and break up.
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Some students will have limited support in developing an ethical and religious sensitivity.
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Some students will be able to develop the attributes of resilience through the influence of significant adults outside the family, through developing high expectations, and being able to contribute to something beyond themselves.
What are the local implications in relation to our students and their families?
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“The joy of love experienced by families is also the joy of the Church”. Pope Francis, Amoris Laetitia, 2016, n.1.
3.3.2 Australia within a Global Society Australian society is being transformed in response to increasing globalisation and accelerating technological change. Some Relevant Considerations •
As in every age, people strive to find a sense of meaning and fulfilment in their lives and a reason to hope.
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Societal transformation is experienced in all aspects of life: communication, trade, employment and social and political activity.
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The gap between rich and poor – both individuals and nations - continues to widen.
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Australian society has always benefited from becoming increasingly multicultural and multi-faith, where English is not the first language and Christianity is not always the dominant religion. At a government level, migrant groups are encouraged to move to regional Australia. This is reflected in many places across the Diocese.
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Immigrants to Australia come from all parts of the globe.
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There is an ongoing need for continued recognition of, and ongoing progress in relation to, reconciliation with First Nations Australians.
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All Australians need to be open to the story of our First Nations people and value their contributions to Australian society.
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Rural Australia is facing significant changes and challenges, including a drift in populations to cities, declining income, climatic change, the loss of government services, commercial services and health services, and higher levels of suicide.
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Many people young and old experience an increasing sense of meaninglessness and hopelessness, which can lead to mental health issues and substance abuse.
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There is an increased impact of terrorism and conflict throughout the world. This has given rise to radical splinter groups.
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Sensitivities relating to the maintaining of Australia’s national borders are high which can lead to internal tensions, fears and mistrust.
General Implications •
Students will be impacted by the trends within society.
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School enrolments will reflect the composition of society. Many cultural backgrounds may be represented.
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Students will be influenced by the values of consumerism and materialism.
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Schools will be increasingly expected to accept responsibilities previously taken by families and to serve the local and global economy more directly.
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Students will be influenced by the immediate reality of terrorist activity and its impact.
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The fragility of peace in the world will be a significant issue for many students, with some feeling a degree of insecurity and others being moved to various forms of action.
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Students will be affected by economic imbalance in both local and global society and may be actively involved in action for justice.
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International and national natural disasters will touch students, families and broader communities and demand a generous response.
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Australians are outward looking and many are able to afford to travel the world.
What are the local implications in relation to our students and their families?
“ ... some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naive trust in the goodness of those wielding economic power and in the sacralised workings of the prevailing economic system. Meanwhile, the excluded are still waiting.” Pope Francis, Evangelii Gaudium, 2013, n.1.
3.3.3 Local and Global Economy Globalisation, technological advancement and government policy have had a significant impact on the world. Some Relevant Considerations •
The impact the use of carbon fuels has on climate change and world economies.
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Economic conditions are generally uncertain.
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There is a constant change in the patterns and requirements of employment.
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Many businesses and institutions are restructuring and reducing the number of employees. Work is increasingly unevenly distributed.
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Many families are affected by unemployment and under-employment, especially in rural areas.
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Changing work patterns impact on family relationships and lifestyles; in many families both parents are in paid employment outside the home.
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There is a particularly high level of youth and rural unemployment.
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Vocational opportunities change quickly with increasing demands for new skills.
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Many students are in part-time employment whilst continuing their studies at school. The expectations of employers can impact on educational and recreational opportunities for students.
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Australia is leading in many areas including health, tertiary education, and sport.
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Some of our students are entrepreneurial, creating their own pathways and setting up businesses while still in school.
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Students need to develop transferable skills that can be used in multiple pathways.
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Greater awareness that global business practices and consumption have a growing impact on the inequitable sharing of the world’s resources.
General Implications •
Many students come from families experiencing long working hours.
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Other students come from families suffering financial hardship, including unemployment.
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Many adolescents are anxious about their future employment prospects.
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More adolescents are in paid casual employment than ever before, and often face conflicting pressures in balancing family, study, work, recreation, community and church commitments.
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A strong vocational emphasis has been included in the contemporary secondary curriculum, much of it associated with employment-related competencies.
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Change in workplaces, including flexible hours and a broadened scope of the nature of work, allows some parents and students to thrive in a globalised workforce.
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The provision of before and after school care is necessary for an increasing number of families.
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Many young people endeavour to buy ethically and minimise their impact on the globe.
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Many families are unable to afford tertiary education.
What are the local implications in relation to our students and their families?
Building a just economy, one that serves everybody and cares for the most vulnerable, is a task for us all, not just for politicians and technocrats. God’s bounty and love has provided for human flourishing and the human good. He calls each of us to use that bounty wisely for the good of all – all his creatures and the planet we live on. Australian Catholic Bishops Conference, 2017/2018, p.18.
3.3.4 Religious Experience There is a growing tendency for people including young people, to search for spiritual meaning and relevance both within and outside the mainstream churches. Young people are open to learning about Christ and religion and are open to a relationship of faith with God.
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Some Relevant Considerations •
Families reflect a range of attitudes towards conventional religious practice.
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While the parish is of great importance to some families, Catholics vary significantly in their current religious beliefs and practices.
• The Royal Commission into Institutional Child Sexual Abuse clearly demonstrated that significant numbers of parents and family members have experienced profound disappointment, grief and anger at the Church’s handling of sexual abuse complaints. •
Findings of the Royal Commission have contributed to a loss of trust in institutions such as the Church.
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There are tendencies towards more fundamentalist attitudes and practices by small groups in all religions.
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There is a hunger for spiritual experience and an interest in alternatives to mainstream religion amongst some young people.
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There are positive societal forces that stress the dignity of the human person and promote such values as compassion, inclusivity, tolerance, justice and reconciliation. Efforts are made to improve social structures, to value and celebrate cultural cohesion and diversity, to build community and to protect the environment. These reflect a spiritual reality that energises many people, including youth.
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Results from the Enhancing Catholic School Identity (ECSI) questionnaires and school profiles indicate that both Post Critical Belief and Literalism in students are decreasing over time and fewer people are attending Mass, although they are still supportive of the Catholic nature of the schools.
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There is a strong push in society to secularise and remove long standing religious practices from the public space.
General Implications •
Students who attend our Catholic schools bring varied or no experience of Catholic cultural traditions and symbols.
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While some students may lack significant religious background experiences, many students wish to explore life questions of meaning and purpose.
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Students come from rich religious backgrounds, as well as families involved in parish life, and therefore Religious Education needs to be differentiated with appropriate educational and catechetical goals, pedagogy and support.
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Some students need to be motivated to explore their own experiences and the major societal issues in the light of faith.
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Teachers are challenged to draw on the range of cultural experiences and expressions of faith of the various students. Within a pluralistic society teachers are challenged to lead interreligious dialogue.
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Teachers are challenged to provide opportunities for students to develop their spirituality.
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What are the local implications in relation to our students and their families?
“Young people call us to renewed and expansive hope, for they represent new directions for humanity and open us up to the future, lest we cling to a nostalgia for structures and customs which are no longer life-giving in today’s world”. Pope Francis, Evangelii Gaudium, 2013, n.108.
3.3.5 Catholic Schools Catholic schools exist as a part of the evangelising Mission of the Church. They have their own particular context and story. Some Relevant Considerations •
One in every five Australian students attends a Catholic school.
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A steady increase in First Nations student enrolment numbers in Catholic schools
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In the current context of pluralisation students and teachers in Catholic schools are from a range of faith backgrounds, are at different levels of faith development and have various levels of faith commitment.
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As with all schools, parental expectations of Catholic schools are increasing, so schools are often expected to address many of the personal, social and religious issues once seen as the responsibility of home, parish and the wider community.
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Catholic schools are constantly seeking to clarify their own identity and purpose amidst the pressures of materialism, consumerism, pluralisation, secularisation, individualisation and the privatisation of belief.
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Catholic schools are affected by contemporary social change and by industrial issues, government educational initiatives and legislation.
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There are significant numbers of students in our schools with special learning needs.
General Implications •
It is important for teachers in Catholic schools to understand and support the purpose of Catholic schooling, to be familiar with Catholic beliefs and practices, to understand the parish context of the school and to be sensitive to the significance of Catholic symbols and celebrations. It is also vital for teachers who are Catholic to be actively involved in parish religious and social life.
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Because it is based on a Catholic educational philosophy, a religious dimension in all learning areas should permeate the curriculum.
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Developments in educational practice, especially those designed to improve the quality of teaching and learning, can be expected to exercise a positive influence on Religious Education.
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There are increasing opportunities to create and develop partnerships between parents, teachers, clergy and education authorities in the work of the Catholic school.
What are the local implications in relation to our students and their families?
“The person of Jesus Christ is at the centre of all our educational endeavours. All who work in Catholic education seek to make Christ known and loved”. Bishop Tomlinson’s Letter on Evangelisation, 2016.
3.3.6 The Peer Group Peers exercise a powerful influence on students at all levels of schooling, but especially during the adolescent years. Some Relevant Considerations •
The peer group provides an important context for interpreting life experiences and for developing new concepts.
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The peer group does contribute to the growth of the individual, strengthening a sense of identity, self-esteem and self-confidence.
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The group has considerable influence on the individual’s development of moral judgement as well as attitudes and values. This influence varies in nature and intensity.
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A very important subset of the peer group is the friendship group, which not only provides a sense of belonging but also contributes significantly to the psychological wellbeing of the student.
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Failure in peer relationships can have serious effects on the individual.
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Wider cultural forces, including marketing, the media, social media and the entertainment industry, influence the peer group itself.
General Implications •
Helping students to develop healthy, positive relationships with peers can be of major pastoral significance for school, parish and home.
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Teachers act supportively when they strengthen the communal dimension of the classroom, assisting students to learn together in a safe and respectful atmosphere.
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The provision of opportunities to make meaning through dialogue is particularly appropriate in Religious Education.
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The uniqueness of the individual and the rich variety of human differences should be celebrated and affirmed.
What are the local implications in relation to our students and their families?
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“Put on Christ!’ in your life, and you will find a friend in whom you can always trust; ‘put on Christ’ and you will see the wings of hope spreading and letting you journey with joy towards the future; ‘put on Christ’ and your life will be full of his love; it will be a fruitful life.” Pope Francis, General Audience, July 25, 2013.
3.3.7 Rural and Regional Life While people in rural and regional settings can be more connected today through technology, it is also true that many are less connected or increasingly isolated. Approaches to work, family and recreation have changed the nature of local communities. Some Relevant Considerations •
Organised team sport can be significant for some students, but is no longer as dominant for all. Less structured and more individual activities have increased in popularity.
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There is a growing divide between rural and regional, and city students, resulting in an inequality of access to resources and opportunities, and poorer educational outcomes.
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Rural and regional communities have greater access to Arts events than in the past.
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Migrants moving to rural and regional areas can enrich those communities through sharing their culture.
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Some rural communities maintain a very strong community spirit across the generations.
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Climate change is having a greater impact on rural and regional communities.
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Financial hardship and related anxiety impacts many students
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First Nations Australians in rural and regional settings have a primary connection to country.
General Implications •
It is important for teachers in Catholic schools to understand the role of recreation and entertainment in the lives of their students.
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Students today are involved in more unstructured and passive recreational activity.
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Some students in smaller rural communities do not have access to transport, which restricts their mobility, and access to work placements, schools, recreation, extra-curricular activities, etc.
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Some students are very concerned about environmental issues such as climate change.
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Students are developing greater understanding of other cultures.
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While Tertiary options are limited for some students, there are increasing opportunities in larger regional centres and the online space.
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Students may be unable to pay school fees or for extra-curricular activities.
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Some students may be absent from school to support the family during busy times.
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“When they had finished everything required by the law of the Lord, Mary and Joseph returned to Galilee, to their own town of Nazareth. The child grew and became strong, filled with wisdom; and the favour of God was upon him.” Luke 2:39-40.
3.3.8 The Digital World Much of the reality and experience of students is mediated through digital technology and media. For many students now, social media is the key form of communicating amongst themselves and gaining information. Relevant Considerations •
Technology has become central in the lives of students as digital platforms have become more sophisticated, accessible and affordable to many.
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Some homes do not have devices, mobile phone coverage or internet access.
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Electronic technologies are increasingly important in schools, both as areas of study and as tools for learning.
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Access to electronic information crosses national/international and cultural boundaries. Horizons are both global and local.
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Electronic information tends to assume a high level of authority and acceptance. It is sometimes difficult to determine its validity.
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The sources of information conveyed in both image and sound, have increased in number. Meaning is often conveyed and received in small discrete units, as in advertisements and news stories.
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Technology, such as smart phone technology, has led to a lessened degree of face to face contact, that is, there is a twin reality of connectedness and isolation.
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With some exceptions, the reading of books is less common. What reading is done often involves influential pictorial magazines produced for particular interest groups and read online through various media streams.
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Music is very important to students and is now commonly experienced online with live streaming, or downloading current trends through social media.
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There are more options available to many students to create music and video, both through traditional and electronic means.
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Options in audio-visual entertainment have been extended beyond television and cinema with the onset of the digital age.
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The development of the Internet and smart phone technology has introduced new, popular means of communication by young people and influenced written language.
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In recent times, technology has provided a platform for “hate speak”, fake news and cyberbullying.
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General Implications •
Technology is having an increasing impact on every aspect of communal life. Those without sufficient access or skills are increasingly at a disadvantage.
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Technology has, in some cases, become a babysitter and can distract parents from interacting with children as in the past.
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Societal values and ways of understanding life are greatly influenced by the mass media and advertising.
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Language is changing as the terminology and conventions of the Internet and technology cross over into the general community.
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The availability and access to almost unlimited communication and information may challenge established values and morality.
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The written word is less significant in the recreational lives of students with it being largely replaced by social media. This has an impact on how students derive meaning.
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Technology can replace quality family time and communication between family members.
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A number of young people have been affected by constant cyberbullying, resulting in selfharm, wellbeing issues or suicide.
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Young people have much easier and earlier exposure to predators, pornography, adult themes, violence and terrorism.
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Some young people feel pressured to share inappropriate and sexual personal images, which then endure in cyberspace.
What are the local implications in relation to our students and their families?
3.4 A Guiding Imperative: A Positive Anthropology Human dignity is a fundamental Christian belief. Christians are called to respect the dignity and uniqueness of each person. In our current context of a pluralised society, students in Catholic schools display a rich diversity in terms of their cultural, social and economic backgrounds, personal qualities, levels of development and life experiences. Students also come from a range of faith backgrounds, are at different levels of faith development and have various levels of faith commitment. In response to this, Catholic schools seek to provide an holistic curriculum catering for individual differences and building the self-esteem of all its students. With its foundations in scripture, the imperative to reach out to all in need rightly directs attention to those who are disadvantaged spiritually, socially, economically and educationally. This commitment should be particularly evident in Religious Education programs which are authentically inclusive, responsive to the needs of learners, and employ a wide range of teaching and learning strategies, so that all students might participate with a heightened sense of worth and achievement.
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General Implications •
Religious Education should take into account the varying stages of faith development and understanding of students across the school.
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All students are capable of both literal and symbolic belief (even when quite young).
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Religious Education, through a sound pedagogical approach, should offer multiple ways of learning in order to engage students and enable them to make connections between life and faith, and faith and life.
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Religious Education is intended to assist students to reflect on life experience and search for personal meaning in a spirit of discernment.
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The peer group has a strong influence on students, particularly adolescent learners. Religious Education classes should be communities of dialogue where students can safely ask questions, critique the perspectives of others, contribute their own perspective and discuss contemporary issues in a spirit of patience and acceptance.
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There is a need for sensitive awareness of the particular challenges experienced by students at every level of development.
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The aims of Religious Education cannot be separated from the overall academic program.
“God created humankind in his image, in the image of God he created them; male and female he created them.” Gen 1:27
Section 4 TEACHING FOR LEARNING IN RELIGIOUS EDUCATION Materials in this section are drawn substantially from the work of Very Reverend Dr. Kevin Lenehan. The Diocese of Sandhurst gratefully acknowledges his permission to incorporate these works in this chapter.
4.1 Religious Education - A discipline-based Learning Area The school curriculum is a statement of the purpose of schooling. This principle, clearly articulated in the Victorian Curriculum F–10, VCAA (2015) is relevant across all learning areas of the curriculum. It applies in a fundamental way to the role of the Religious Education learning area in the curriculum of Catholic schools. As noted earlier, Religious Education expresses, deepens, and extends the Catholic school’s mission of integral human development for all students, through rich encounters of genuine dialogue at the level of personal meaning-making, including the religious or non-religious worldview. Religious Education in the Catholic Tradition is a discipline-based learning area, arising from the community of enquiry that is the Church in its rich and diverse history. Like other disciplines, Religious
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