Needed: A Catholic Philosophy That
Underlies the Curriculum
The Scriptures
say, "Without a vision, the people perish" (Proverbs 29:18). It
is not a far stretch of the imagination to apply this statement within the context
of Catholic schooling, which is to say that "Without a vision or philosophy
of curriculum development, Catholic schools will perish."
While it should never be our intention to change or rewrite provincial curriculum documents, it is our mandate and duty to augment and embellish them with a Catholic worldview that becomes part of our own individual vision and philosophy. "The individual teachers' philosophy is essential to meaningful curriculum development." (Shimabukuro, 2000). It is with the teacher in the classroom that the rubber hits the road. That is where philosophical reflection and curriculum come together. As Shimabukuro further asserts,
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Successful integration of the religious dimension into the secular curriculum hinges upon developing the spirituality of educators….The value of initiating an instructional plan with clear awareness of one's beliefs about teaching and learning in a Catholic school cannot be overstated." (Shimabukuro 2000) |
Just how important is curriculum in a Catholic school?
The most powerful statement on this matter was issued by the Ontario Catholic Supervisory Officers' Association (OCSOA, 1995). This association, consisting of academics, clergy, school administrators, and curriculum writers, has emphatically declared that "curriculum and faith development are not separate elements in Catholic education. They can and must be interrelated." This same sentiment is reinforced by Saskatchewan Education, which has stated that "the context of each school community should be respected in the delivery and renewal of a consistent core curriculum throughout the province."
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What is "Core" in a Catholic School?
As Catholic educators, we must continue to be vigilant in our efforts to define our own distinct "core curriculum" which meets not only the academic and social needs of our students, but also their spiritual and faith needs. Our task is one of defining, developing, and implementing the unique elements of "Catholicity" across the entire curriculum and across all subject areas. At Catholic Curriculum Online, we wish to support and encourage Catholic teachers in harmonizing the provincial curriculum with the Gospel values that are at the very heart of our Catholic school mission. We invite teacher participation in unit development and the development of instructional materials that reflect a teacher vision grounded in a Catholic worldview. While Catholic schools share a "core curriculum" with all schools, we have another "core" which is unique to our identity and our mandate to provide an education for students consistent with the teachings of scripture and the magisterium of the Catholic Church.
The Vatican document, The Catholic School provides an understanding of Catholic education that goes beyond our understanding of "core" from a strictly provincially based perspective. If we are to develop an integrated view that incorporates both secular and Catholic aspects of Curriculum, we would do well to reflect upon the definition, character and task of Catholic schools:
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Larry Trafford provides an eloquent description of the "core educational purposes" of Catholic Education in the Ontario Catholic curriculum document called Educating the Soul. In Section 2, Trafford provides excellent background for a Catholic philosophy of curriculum development by spelling out core educational purposes, "…namely, what does Catholic education proclaim, what does it provide, and what does it promote?" Any true philosophy of Catholic curriculum development must include an understanding of each of these features, for without knowing the "why" of Catholic education, we can neither plan curriculum or instruction.
The diagram, Catholic Curriculum Development for Saskatchewan Catholic Schools delineates between the Formal and the Informal curriculum, both essential elements of a "Catholic Core Curriculum." A Catholic school can be very effective in terms of fulfilling objectives of the "Provincial Formal Curriculum" (click Evergreen), while at the same time not be effective in fulfilling the requirements of the "Catholic Formal Curriculum." The reverse can also be true. There is also the situation of having a strong "Formal" curriculum, but an environment that lacks the essential elements of the "Informal Curriculum." It is easy in a Catholic school to say that we believe in teaching Gospel values across the curriculum, when in essence there is very little Integration of Faith and Values.
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An Understanding of Permeation
A Catholic philosophy of Curriculum must be based on an understanding of curriculum permeation that really refers to the "spiritual core" of Catholic education. This spiritual core is what provides the connection between and among all subjects. This core, in the Catholic philosophical sense speaks of not only of the religious integration of subjects, but also the religious permeation of subjects.
Permeation is from the Latin word permear, which means to pass through. In its literal meaning, the word implies diffusion through all the pores of some entity, like rain through sand. In the context of a Catholic philosophy of education, permeation implies a diffusion of religion, values, and morals into all areas of school life.
The concept of permeation challenges us to broaden our view of curriculum that we tend to have if we view it through a purely secular lens. Permeation causes us to think beyond what happens in the classroom or in any one subject to consider all that happens in the life of a child within and out of school. All this naturally implies a holistic approach to education, one of the basic premises of a Catholic philosophy. No true philosophy of Catholic education will deny that the message of Jesus was meant to touch the whole person in a way that leads to the whole truth.
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"Catholic schools have always held to the education of the total person: the intellectual, physical, affective, social, moral, aesthetic and religious…. Therefore, its role will never be limited simply to offering courses in religious education" (Laplante, 1985). |
Permeation is the concept and practice that best defines the relationship between the secular and the religious, and between reason and faith. Indeed, permeation assumes a common core of faith in Christ that needs to be integrated throughout the entire educational enterprise. This challenge can only be realized by teachers who manifest a philosophy based on an integrated approach to teaching, learning and living.
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All Truth is One
Central to a Catholic philosophy of curriculum development is the understanding
that "all truth is one." A Catholic philosophy of curriculum development
takes into account the intimate relationship between the supernatural and the
natural, between God and humanity, between the body and the soul. It draws from
truths contained in both the natural way of knowing (reasoning) and the supernatural
way of knowing (faith). Thus, a true philosophy of Catholic curriculum development
is drawn from, and constructed on, natural and supernatural truths, that together
form knowledge that is based on both human reason and divine revelation. St.
Thomas, a model philosopher of the Catholic tradition, repudiated what he referred
to as the "double truth hypothesis" with its premise that what
is true for the Christian can't possibly be true for the scientist, or any other
person who bases his or her thinking on natural reasoning only. "All truth
is one," said Thomas, "because it is anchored in God…. One true
proposition can not contradict another." St. Thomas advocated a truly
integrated theory of education that is central to curriculum development in
Catholic education. Based on such a philosophy, Catholic educators need not
engage in heated debate on matters pertaining to evolution when the view of
our Church is that both evolution and creationism can coexist as credible theories.
One theory can illuminate the other as long as we recognize God as the architect
of both our natural and supernatural existence. Just as God created us, he has
also given us science and reason to help us understand and appreciate the intricacies
of creation. 
Counter-Cultural Philosophy
Of course, a sense of shared purpose and vision is also important. In Saskatchewan, we have been very fortunate to have the support of our bishops, trustees and administrators who have worked hard to provide Catholic teachers with faith formation opportunities that allow them to form a philosophy that is founded on a vision consistent with the magisterium of Catholic Church and the Gospel of Jesus. While individual philosophies need not be the same for all, Catholic Curriculum Online encourages teachers to develop their philosophies in a manner that is not governed by the moral relativism that has been part and parcel of educational thinking for the past several decades. It is a type of thinking, which advocates that there exists no right or wrong answers on any matter, and that includes morals and values. In the extreme sense, the moral relativist believes, "All that I feel to be right, is right, and all that I feel to be wrong, is wrong." A classic example is the pro-abortion movement, which refers to itself, on an organizational level, as "pro-choice", implying that all choices, as long as they're made according to the dictates of one's own conscience, are right choices. Perhaps, the most eloquent counter-cultural rebuttal to this philosophy is expressed by an Australian Catholic educator and philosopher, Max Charlesworth, who has written:
"Some things are true whether we think so or not; some things are good whether they suit our interests or not; some things are just whether or not they go counter to what we immediately want, some things are beautiful whether we happen to like them or not; some things are sacred whether we are willing to recognize them or not." (Charlesworth, 1988).
Buetow (1988) who says, "Catholic education has long recognized the source of values as being threefold - God, neighbor and self", best expresses the Catholic view regarding value formation in students, and as such, recognizes the flaws to be found in any system that favors one aspect to the exclusion of others. While self has a role as a determiner of values, in the Catholic sense, it must not be viewed as the source of all truth. Values clarification strategies do have a role in even a Catholic school, but they can't ignore God and neighbor. When a contradiction exists between God and neighbor and self, discernment through study and prayer must be taught to students as the only way to clarify their own beliefs. If Catholic students are to become "the light of the world rather than reflectors of the world", teachers must be willing to model the spiritual fortitude that it takes to stand up for one's beliefs, one's faith, and one's Church.
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The Shimabukuro Challenge
Shimabukuro (2000) reminds us that if a philosophy of Catholic education is to develop and grow in our schools, "the teacher must understand those educational dimensions that are distinctly Catholic." While the task is far more complex than what has been presented in this module, teachers need to form their philosophy based on good Catholic knowledge and a personal relationship with Jesus Christ. A knowledge of Church documents (as outlined in Module A), and an understanding of how our faith knowledge can permeate the objectives and strategies contained within provincial curricula, as well as the entire ethos of the school, is what needs to happen.
Shimabukuro (2000) presents the following questions with respect to classroom climate. Reflect on each of them:
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Additional Points for Reflection: Use the following points as guide for having a "professional conversation."
References:
Buetow, H.A. (1988) The Catholic School: Its Roots, Identity and Future. New York: Crossroad.
Charlesworth M. (1988). "Liberal Education and Religious Values". Address at University of Western Australia.
John Paul II, Allocution to Representatives of Italian Catholic Schools, Osservatore Romano. N. 7 (821), February 13, 1984, p. 10.
Laplante, R. (1985) A Catholic School Lexicon. Edmonton: Publication Services, Faculty of Education, University of Alberta.
Ontario Catholic Supervisory Officers' Association, (1995) Catholicity in the Curriculum. Ontario
Shimabukuro, Gini. (1993). Profile of an Ideal Catholic School Teacher: Content Analysis of Roman and American Documents, Unpublished Doctoral Dissertation, University of San Francisco.
Shimabukuro, Gini. (2000). "Teaching and Learning in the Catholic School". Catholic School Leadership : An Invitation to Lead. Falmer Press. London and New York.
