Franciscan at Home

In previous articles for this series, I have confined myself to authors who have written from a Catholic perspective. While it may be true that some contemporary educational practices are seriously at odds with the teaching of the Church, one should avoid the temptation to be dismissive of all contemporary educational theories. The General Directory for Catechesis makes it clear that the Church “assumes those methods not contrary to the Gospel and places them at its service… Catechetical methodology has the simple objective of education in the faith. It avails of the pedagogical sciences and of communication, as applied to catechesis…”[1] Indeed, there are some excellent contemporary practices that are entirely compatible with a Catholic vision of education. In this article, I will attempt to provide a brief introduction to the work of Professor John Hattie, currently the most “cited” educational theorist in the world. Hattie does not claim any Christian credentials; his claim is that he relies entirely on data and evidence. For this reason, John Hattie is widely unpopular in his own profession due to his refusal to support educational practices that are obviously failures. Among his key works are Visible Learning (2010), Visible Learning for Teachers (2011) and Visible Learning Feedback (2018). In these texts, Hattie examines many different educational practices and assigns them a score for their effectiveness. Many of the educational “fads” of the past fifty years, despite their popularity in schools, have received very low scores from him. It will not be possible in an article of this length to offer anything more than touch on Hattie’s findings, so I encourage readers to do their own research and investigate some of his many articles available online. They have interesting and valuable contributions to make to the science of pedagogy.

What I will offer in the remainder of this article is a very brief description of eight highly effective teaching practices identified by Hattie in Visible Learning, together with effect size scores. These are calculated using standard statistical measures which need not concern us here. An “effect size” of 0.4 is what should be expected from any sound teaching practice. It means that a student has improved at an average rate over a one year period. If the rating were to be 0.8, it means that the student has made double the amount of progress, equivalent to completing two years of learning in one year. Hattie works not only by conducting his own research, but also by cross checking his findings with multiple pieces of other research: a technique known as “meta-study.”

Sofia Cavalletti was arguably the most effective catechetical theorist and practitioner of her era. Born in 1917, she belonged to a noble Roman family, who had served in the papal government. Marchese Francesco Cavalletti had been the last senator for Rome in the papal government, prior to its takeover in 1870 by the Italian state. Sofia herself bore the hereditary title of Marchesa, and lived in her family's ancestral home in the Via Degli Orsini. In 1946, the young Sofia Cavalletti began her studies as a Scripture scholar at La Sapienza University with specializations in the Hebrew and Syriac languages. Her instructor was Eugenio Zolli, who had been the chief rabbi of Rome, prior to and during World War II and who had become a Catholic after the war. Following her graduation, Cavalletti remained a professional academic for the whole of her professional career.

Cavalletti's involvement with catechetics came about by chance, in 1952, after she was asked to prepare a child for his first communion. Soon after this experience, Cavalletti began collaborating with Gianna Gobbi, a professor of Montessori education. Together, they developed what came to be known as the Catechesis of the Good Shepherd, painstakingly creating materials that would serve the religious needs of children from the ages of three to twelve years. Taking the Montessori sensitive periods as a starting point and guided by the response of real children as the “reality check,” Cavalletti refined her understanding of the religious experiences that children were likely to respond to at each stage of their development. She would create materials and make them available to the children. If the material was not used, she determined that it had not met the mark and she would dispose of it, irrespective of how much effort she had put into it.

Very early in her work, Cavalletti discerned the central role of “wonder” in a child’s religious development and she realized that for young children (and indeed for every human being), wonder is evoked by “an attentive gaze at reality.”[i] Consequently, young children were encouraged to begin their relationship with God by recognizing, one by one, the gifts offered to them in the created world. To meet this need, the Montessori “practical life” works were found to be ideal. Children were given tasks such as flower arranging, slow dusting, leaf washing and the like. The experience of Montessori classrooms for over a hundred years has born witness to the effectiveness of this approach. Engagement with concrete “hands on” activities seem to be the basis not only of religious development but for learning of any kind.

The careful observation of the needs of real children by Montessori had identified the basic stages of learning, (outlined in my previous article). Cavalletti summed this up in a simple axiom: first the body, then the heart, then the mind. As the twentieth century progressed, she evaluated new ideas in education, Biblical scholarship, and theology. Cavalletti did not easily fall prey to a widely reported educational phenomenon, the “band wagon effect.” She was an “action researcher” who allowed herself to be guided by the reactions of the children she was working with. If a learning material failed to engage the children, it was discarded and alternatives sought.

One of the most striking and commonly reported phenomena of the Catechesis of the Good Shepherd is that children seem to be able to arrive at profound theological understandings for themselves—without being told.

Maria Montessori - Devout Catholic Educator
The name Maria Montessori has been associated with a highly successful educational method for over a century. What is not well known about Montessori is that she was a sincere Catholic, who received enthusiastic endorsement from the highest authorities in the Church. As early as 1910, Pope Pius X was familiar with her work and commended it for its capacity to regenerate the child. His successor, Benedict XV had a two-hour private audience with Montessori regarding her methods, and then sent her a letter asking to set up an organization to promote her work more broadly. Further private audiences and encouragement followed from Pope Pius XII and John XXIII. Speaking in 1970, Pope Paul VI observed that "Maria Montessori's method of religious pedagogy is an extension of her secular pedagogy; it is naturally founded on the latter and forms its crown." Indeed, she believed that the principles expressed in the Sacred Liturgy of the Catholic Church exactly matched her discoveries in the broader field of education. Pope John Paul II reiterated Paul VI's observations and added that "the name of Montessori is clearly representative of all women who have made important contributions to cultural progress."

Montessori had not always been a devout Catholic. In her youth she had been a sceptic. Her son, Mario, wrote that his mother had undergone a dramatic conversion brought about by what she witnessed in the children she worked with. "She left her career, she left her brilliant position among socialists and feminists, she left the university, she left even the family and followed him [Christ]." While they applauded many of her ideas, it was the characteristically Catholic dimensions of Montessori's method which brought her into conflict with the American philosophers, John Dewey and his disciple, William Kilpatrick. The anti-Catholic nature of the American educational establishment in the early part of the twentieth century was sufficient to discredit Montessori's insights until the 1950s, when they were re-examined more dispassionately.

Recently, a highly gifted colleague of mine told me of a visit she had made to officials of a nearby diocesan school system. This lady is an outstanding educational practitioner with very high quality skills in special and gifted educational strategies. The visit had gone very well, and the school authorities were very interested in what she was offering on behalf of the university. Yet there was one part of the visit that perplexed her. She had been asked this question: What is the difference between what you are offering as a Catholic university and what is available through the nearby public university? The lady is a very committed and faithful Catholic, but she felt a little ill at ease and unable to articulate the difference. So she asked me about it. This was not an attempt on her part to have a glib answer to offer. She was genuinely interested in what changes might be made to the actual work that she does. Actually, I was delighted to be asked. It is something that has occupied me for over thirty years and lay at the core of my own doctoral thesis. In this article, I intend to offer an overarching vision of the Catholic educational project.

Seeing with Both Eyes

The great Australian theologian, Frank Sheed, once wrote a book with the puzzling title Theology and Sanity. What does theology have to do with sanity? Everything! The classic definition of truth from St. Thomas Aquinas is: “Veritas est adaequatio rei et intellectus.”[i] To put that in layman’s terms, St. Thomas claims that we have the truth when what we have in our minds conforms to what really exists. In Sheed’s view, to see things as they really are is to be “sane” and by contrast, when a person genuinely believes in a world view that is not true, that person is “insane.” For this reason, Catholic teachers must teach differently from their public school counterparts, presenting reality as it is by incorporating both natural and supernatural perspectives. Pope John Paul II famously insisted that the human person ascends to God on two wings “faith and reason.” There are some educational systems that view reality from the perspective of faith alone: fideism; others insist on excluding whatever cannot be measured and observed: rationalism. Neither of these perspectives can properly express a Catholic vision of education. Chesterton put it rather more colorfully by reminding us that human sight is stereoscopic: to view anything with only one eye is to see it wrongly.

En 1977, comencé mi carrera como docente en una escuela católica, y de una manera u otra, he estado activo en esta vocación, durante toda mi vida adulta. En cuanto a mi herencia, tengo predecesores inspiradores quienes se empeñaron por establecer un sistema educativo católico en mi país, Australia. Parece que para la Iglesia Católica a lo largo del siglo XIX, una de las labores principales de la evangelización enfocó el establecimiento de escuelas católicas. La estrategia fue la transmisión de la fe situándola en el contexto de una visión educativa global. Esta prioridad se ve reflejada en el número de congregaciones religiosas fundadas durante esa época, las cuales tenían a la enseñanza como objetivo apostólico principal. En parte esto también fue una respuesta al reto de la secularización que iba en aumento, la cual apuntaba a la exclusión, o por lo menos la marginalización, de la enseñanza de la religión en el proyecto que comenzaba a esbozarse de una educación universal obligatoria en las escuelas que operaba el estado. La Iglesia resistía vigorosamente este ataque contra la educación religiosa. El siguiente ejemplo australiano es representativo de los esfuerzos similares que se han llevado a cabo por todo el mundo, incluso en los Estados Unidos de América.

En su Consejo Provincial de 1862, los obispos australianos insistían sobre la naturaleza integrada de la educación católica y se negaron a aceptar la idea de que la educación religiosa fuera puesta en cuarentena, aislada del resto del plan global de estudios, sin la capacidad de influir en otras áreas temáticas:
"Los católicos no creemos que la educación de un niño sea como un objeto mecánico que pueda armarse pieza por pieza. Ahora un bocado de instrucción religiosa, y luego de instrucción seglar - como paquetes independientes. Sostenemos que la materia que se enseña, el profesor y su fe, las normas y las prácticas de la jornada escolar, todo esto se conjuga para producir el resultado que nosotros como Católicos consideramos como educación."

Es más, el Arzobispo Mons. Roger Vaughan de Sídney, el hombre reconocido por la organización del sistema de escuelas católicas australianas, insistía en que la escuela católica no sería exitosa si fuera simplemente un lugar de instrucción; tenía que ser un lugar de santidad. ¡Ahí está la clave! Siempre he comprendido que esto es el corazón de lo que un profesor de una escuela católica debe de estar haciendo: apuntando hacia una relación siempre más profunda con Cristo por medio de la Iglesia, y transmitiendo los frutos de esta búsqueda a sus estudiantes.

In 1977, I began my work as a teacher in a Catholic school, and I have been involved with this vocation, in one way or another, for the whole of my adult life. For my heritage, I had inspiring predecessors who had worked hard to establish a Catholic educational system in my country of Australia. It seems that a major effort of evangelization for the Catholic Church throughout the nineteenth century was focused on the establishment of Catholic schools. The strategy was to pass on the faith by situating it in the context of an overall educational vision. This priority is reflected in the number of religious orders founded at this time, which had teaching as their main apostolic goal. In part, this was also a response to the rising challenge of secularization, which aimed to exclude, or at least to marginalize, the teaching of religion in the newly developing project of universal compulsory education in schools run by the state. This attack on religious education was vigorously resisted by the Church. The following Australian example is representative of similar efforts throughout the world, including the United States.

At their 1862 Provincial Council, the Australian bishops insisted on the integrated nature of Catholic education and refused to accept the notion that religious education could be quarantined from the overall educational curriculum, with no capacity to influence other subject areas:

"Catholics do not believe that the education of a child is like a thing of mechanism that can be put together bit by bit. Now a morsel of instruction on religion, and then of instruction in secular learning – separate parcels. We hold that the subject taught, the teacher and his faith, the rule and practices of the school day, all combine to produce the result which we Catholics consider to be education."

Moreover, Archbishop Roger Vaughan of Sydney, the man credited with organizing the Australian Catholic school system, insisted that a Catholic school would not be successful if it was simply a place of instruction; it needed to be a place of holiness. Therein was the key! It has always been my understanding that this lies at the very heart of what a teacher in a Catholic school is meant to be doing: striving for an ever deeper relationship with Christ through the Church, and passing on the fruits of this to the students.

In Evangelii Gaudium, Pope Francis speaks of two necessary “arts” for evangelization: the “art of accompaniment” and the “art of listening.” The Holy Father stresses that these intrinsically linked arts should mainly focus on the persons being evangelized, by truly seeking to know them and binding ourselves to walk with them wherever they are at in life:

Catholic school teachers, parish catechists, and coordinators of youth ministry (to name a few) are all concerned with catechizing teenagers. Unfortunately, these ministries often are not coordinated with each other. Ten years ago, leadership from the National Catholic Educational Association, the National Conference of Catechetical Leadership, and the National Federation of Catholic Youth Ministry, with representation from the USCCB, came together to form the Partnership for Adolescent Catechesis (PAC). One of the goals of this group was to create a shared vision and language for all of those who are involved catechizing adolescents, regardless of the setting. The fruit of that partnership is the recently published document, The Joy of Adolescent Catechesis.

I was honored to be one of the primary writers along with Miriam Hidalgo, President of the Federation for Hispanic Catechesis. We had a writing team that represented people from across the country, various ethnicities, and different catechetical fields. Knowing that Latino young people are now the largest group of Catholic teenagers in the US, we were committed to making a document that was multi-cultural at its foundation, not just something that would be “translated” at the end.

The Joy of Adolescent Catechesis was written to inspire, educate, and challenge those who pass the faith on to young people. For those without a background in catechesis, it is hoped that this document could be an overview of the mission and goals of that ministry. For those more familiar with adolescent catechesis, the document endeavors to invigorate that ministry with a Christ-centered vision that empowers catechists to help young people to become missionary disciples.

In a Catholic school everyone works together and grows together, united by a common mission to form young people in faith and knowledge for success in this life and the next. Catholic educators are more than just instructors; they are servant leaders and catechists who echo the faith. But the students are not the only ones growing; teachers grow together with their students, and, in turn, Catholic schools grow.

As an example in this article, I will refer to the experience of my son, Sam, who goes to a Catholic school. As parents, my wife and I form a partnership with the pastor, the principal, the teachers, and all the staff. We all work together to help Sam and his fellow students get an education to encounter Jesus Christ. This is why Catholic schools exist: to provide students with an encounter with the living God through every aspect of the life of the school. In the process of creating this environment of encounter, all involved have the opportunity to grow.

Immediately visible when walking into the classroom is a picture of Jesus smiling and a holy water font. The classroom is filled with images—a statue of Mary, Jesus on the cross, and prayer posters. Rosaries are always available to the students. Quotes from Mother Teresa (“do all things with great love”) and the Bible are displayed as well as the Ten Commandments. We have a prayer wall, which is a big, blank laminated sheet of poster paper on which students write their prayer intentions. Students often ask, “Ms. Eyth, can I add something to the prayer wall?” or “Will you pray for this special intention?”