Understanding and Interpreting Your Report · Understanding and Interpreting Your Report BCE Leuven Project ~ 6 ~ KEY MESSAGES ... Relativity and Post-Critical Belief ... Understanding

CatholicIdentityCatholicIdentity

BCE Leuven Project

Understanding and Interpreting Your Report

Understanding and Interpreting Your Report BCE Leuven Project

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INTRODUCTIONThe purpose of this guide is to assist schools as they explore and unpack their data as presented in their Leuven report. The data helps a school community to answer the questions

What is the Catholic Identity of our school?Where would we like to be in the future?How do we get there?

It is important to note that while this guide focuses on understanding and interpreting the Leuven data, the primary aim of a schools engagement in this project is what a community does with the data they receive. The ‘so what’ or the goals and actions that arise as result of the recommendations from the report are the critical aspect of this project.

The Enhancing Catholic School Identity research as outlined by the Catholic University of Leuven (KU Leuven), in particular Prof. Didier Pollefeyt, advocates for the development of a Catholic school that is in dialogue with otherness. This occurs through the recontextualising of faith and the nurturing of post-critical belief.

A recontextualising school environment challenges people to give shape to their personal identity in conversation with other, against the background of a dialogue

(and sometimes also a confrontation) with the Catholic tradition.

(Pollefeyt & Bouwens, 2012)


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The BCE Leuven Project is part of the broader BCEO Strong Catholic Identity Theme 2017-2020. The Catholic Identity Framework (see diagram below) names the four dimensions of formation, mission, learning and teaching and culture as a way to embed Catholic identity across all facets of the school and office. This framework provides an umbrella and integrating design for these activities. The BCE Leuven Project is one way in which schools and office communities can collect accurate, point in time data and allows for informed dialogue, gap analysis, identification and refinement of specific strategies that will further enhance the Catholic identity of our school and office communities.

BCE adopts a recontextualised understanding of Catholic identity. This position ensures that the Catholic, Christian tradition is clearly visible in the contemporary context, fusing the old with the new.

COMMON LANGUAGE

SHARED UNDERSTANDING

Formation

and contemporary approach to

formation for staff and students

Lead, resource and support a cohesive

Lear

ning

&

Embe

d a

Cat

holic

per

spec

tive

ac

ross

all

curr

icul

um a

reas

Teac

hing

contemporary expressions of Catholic culture

Sustain and enhance authentic

Culture

Strengthen Catholic Identity

CatholicIdentityCatholicIdentity

Strengthen Catholic Identity

F

AMILY PARISH

SCHOOL

CO

MM

UNITY

Missionwhich intergrates faith, life and culture in a meaningful way

Form and sustain leadership for mission


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TYPES OF GRAPHS IN THE LEUVEN REPORTCOLUMN GRAPH

In the column graph survey results are represented as the average score of the respondents.

TRAFFIC LIGHT GRAPH

In this survey results are presented as percentages to allow for closer comparison.

Enhancing Catholic School Identity Project, 2014-2015 15

Melbourne Scale: school staff and parents

Figure C.2 — Melbourne Scale mean scores for adult respondents.

Figure C.3 — Melbourne Scale agreement/disagreement breakdown for adult respondents.

4 is the turning point. from rejection to approval

What is currently happening -what respondents see

What the ideal is - what the respondents would like to see

Number of respondentsfor this survey.

Strongly agree

agree

Somewhat agree

Somewhat disagree

Disagree

Strongly Disagree





Shades of green = agree

Shades of red = disagree

Orange = neither agree nor disagree


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DESCRIPTION AND EVALUATION OF THE RESEARCH SAMPLEThis section of the report looks at the participation numbers for your school. These are broken down into the sub-groups surveyed which allow you to see how many people completed each of the five surveys.

• Ideally, a minimum of 30 respondents per subgroup is required. If there are fewer than 30 respondents, raw numbers rather than percentages are used.

• If the minimum sample is not met, then the results for that area can’t be stated as representative for that particular group. Results can be considered representative when 20% or more of a given respondent group complete the survey.


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KEY MESSAGES - PCB, MELBOURNE & VICTORIA SCALES• The responses from these graphs are based on a 7 point Likert Scale. 7= strongly agree to 1=

strongly disagree.

• A score of 4 is the base line. Anything above 4 indicates a positive response, while anything below 4 indicates a negative response.

• Both adults and students were surveyed and results are presented separately.

• Each graph will tell you how many people were surveyed e.g. n=52; this indicates that 52 people completed this survey

• Separate graphs will be presented for students and adults; however, it is important to look at both graphs together in order to gain full meaning. By doing this you will see the difference between adults and students beliefs and understandings.

• Some surveys sought responses at both a current practice level and an ideal school level. This is represented on the graphs (blue = current practice and green = ideal school)

• It is also important to remember that there are strong links between the various scales, so it is important that the results for one scale are interpreted in relation to the other scales.


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POST CRITICAL BELIEF (PCB) SCALEThis section of the report looks at the cognitive belief styles, and is referred to as the Post Critical Belief Scale or PCB Scale. The PCB Scale will assist schools in profiling and measuring the different attitudes toward religion within the school community. This section begins by giving a brief explanation of the scale and the four quadrants:

Literal Belief, External Critique, Relativity and Post-Critical Belief (see glossary for definitions of these terms).

The yellow circle indicates the preferred belief position

- There is an absolute way of thinking; no grey area.

- This is a literal non-believing position.

- All religious belief is rejected as absurd.

- Certainty is sought via what can be proven by science.

Relativity Awareness of Contingency symbolic disaffirmation

- Religion is approached in a symbolic way; however a belief in God is excluded.

- All religions are equally true, therefore all religions are meaningless.

- Any interest in religion is at an intellectual level only, no personal commitment.

- Faith is characterised by absolutes. There are no grey areas; there is a right way and a wrong way.

- Both scripture and doctrine are accepted literally.

- Every faith question must have one exact and unchanging answer

- Great importance is given to Church teaching and authority.

Second Naiveté Post-critical Beliefsymbolic affirmation

- Belief in God and there is a relationship with God.

- God is experienced through mediations and symbols (e.g. rituals, sacraments, music)

- Belief is only possible after interpretation (in which critical reason plays a vital role).

Literal Beliefliteral affirmation

LITE

RA

Llit

eral

way

of t

hink

ing

SYM

BO

LIC

sym

bolic

way

of t

hink

ing

BELIEFinclusion of transcendence

DISBELIEFexclusion of transcendence

External Critiqueliteral disaffirmation


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WHAT IS…THE POST CRITICAL BELIEF SCALE? The Post Critical Belief Scale assists schools in profiling and measuring the different attitudes toward religious beliefs that exist among their Catholic school community. It measures an individual’s:a. inclusion Vs exclusion of transcendent belief (belief or non-belief in God)b. literal Vs symbolic interpretation of religion.

What do I need to know?- The preferred belief position as stated by Pollefeyt (2010), is based on a faith that is not literally

interpreted, but is represented symbolically. We relate to God through mediations (rituals, sacraments, prayer, etc)

- Post critical belief is characterised by an ongoing process of reinterpretation where an individual is continuously searching for religious significance and meaning, but maintaining a strong belief in God.

- A Post-Critical Belief type is the most fruitful for the development of identity of a Catholic school, in a pluralistic society.

Want more? Read the research

The combination of the two dimensions (belief Vs non belief in God & literal Vs symbolic belief) gives four different ways of dealing with religious beliefs. The scale is a continuum, so there is the potential for extreme position as well as many in-between positions.

Reference: Pollefeyt,D. & Bouwens, J. (2010). Framing the identity of Catholic school: empirical methodology for quantitative research on the Catholic identity of education institute. International Studies in Catholic Education 2 (2), 193-211

The PCB Scale

LITERAL BELIEF

God is directly available through words and rituals.

Religious metaphors, biblical texts are interpreted literally

POST CRITICAL BELIEF

Faith in a transcendent God, which is represented symbolically.

EXTERNAL CRITIQUE

This is a direct critique on religion from an external (or outsiders) point of view. It is an attitude of explicit disbelief that

denies the existence of God.

RELATIVISM

Symbolic approach to religiosity, but without belief in God.

Lite

ral

Sym

bolic

DisbeliefBeliefpreferential belief position


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Please note: These images need to be interpreted in the context of the research of Pollefeyt & Bouwens (2010) in order to gain their full meaning.

Belief Disbelief

Sym

bolic

Lite

ral

RELATIVISMPOST CRITICAL BELIEF

LITERAL BELIEF EXTERNAL CRITIQUE

The Post Critical Belief Scale in Images


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NOTES


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INDICATIVE SCORING RANGEKU Leuven has provided an indicative scoring range for both students and adults which could be considered reflective of what they would propose as the preferred position. These are not meant to be prescriptive and are there to allow for comparative data conversations.

ADULTS

Literal Belief External Critique Relativism PCB

2.5 - 3.5 Approx. 2.0 and not above 3.0

Clearly lower than PCB (above 4.0) Well over 5.0

STUDENTS

Literal Belief External Critique Relativism PCB

2.5 - 4.0 (not over 4.0)

Approx. 2.5 and not above 3.5

Clearly lower than PCB (above 4.0) Over 5.0

When working with the PCB Scale the key question being explored is:

What are our attitudes towards believing as a Catholic school in a diverse culture?


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PCB SCALE (ADULTS)It is recommended that the adult and students scales are viewed together to highlight differences / similarities

• On the graphs ‘4’ is the base line. Anything above 4 indicates a positive response, anything below 4 indicates a negative response.

• Start by looking at the PCB level. If it is the strongest factor than that is a positive sign.

• Then look at relativism. Is it higher or lower than PCB? Ideally this should be lower than the PCB score.

• If relativism is above 4 and is second highest score then it could indicate that the respondents are open to other faiths and beliefs.

This graph shows the breakdowns of the column graph above.

• Look for strong areas of agreement (green)

• Be mindful of the orange - as these respondents are unsure and could swing either way - i.e. to agree or to disagree.

• Look for key data in each section -

o E.g. Literal belief: Even though the majority disagree with literal belief, there is still 31% who neither agree or disagree AND 6.6% who have a literal belief. This can impact the profile of the school.

o E.g. in PCB - There is strong support for this belief type, only 1.6% against and further 9.8% unsure.

It is important to note that every person is a mix of the four areas of the PCB scale. Depending on the context people can move between Post Critical Belief, Relativism, External Critique and Literal Belief as well as move within each quadrant.


PCB Scale: school staff and parents

Figure B.2 — Post-Critical Belief Scale mean scores for adult respondents.

Figure B.3 — Post-Critical Belief Scale agreement/disagreement breakdown for adult respondents.Enhancing Catholic School Identity Project, 2014-2015 7

PCB Scale: school staff and parents

Figure B.2 — Post-Critical Belief Scale mean scores for adult respondents.

Figure B.3 — Post-Critical Belief Scale agreement/disagreement breakdown for adult respondents.


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PCB - (STUDENTS)It is recommended that the adult and students scales are viewed together to highlight differences / similarities

• Follow the same steps as with the adults’ results. Look at the PCB first, then relativism.

• What are the styles of religious belief that are most strongly experienced / least strongly experienced?

• Look for key messages in the data.

o E.g. The high level of literal belief in students could indicate that students can’t distinguish between literal and symbolic understanding of religion. However, it could be an artificial result as primary students often give answers that they think the adults want to hear.

• Look for areas of agreement (green) and areas of uncertainty (orange)

• Look for key data in each section-

o E.g. Very strong opposition to external critique, only 1.4% strongly agree, with a further 7.5% agreeing.

o E.g. moderate literal belief, with around 19% of students opposed.


PCB Scale: students

Figure B.4 — Post-Critical Belief Scale mean scores for student respondents.

Figure B.5 — Post-Critical Belief Scale agreement/disagreement breakdown for student respondents.


PCB Scale: students

Figure B.4 — Post-Critical Belief Scale mean scores for student respondents.

Figure B.5 — Post-Critical Belief Scale agreement/disagreement breakdown for student respondents.


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PCB SCALEThe PCB Differentiated Mean Score graph allows you to compare the various respondent groups side by side, which makes it easier to identify trends and correlations. It also shows how belief styles in the community change according their demographic.

The second Differentiated Mean Score graph shows the mean PCB scores for Australia to allow for comparative analysis.


PCB Scale: differentiated mean scores

Figure B.6 — Post-Critical Belief Scale mean scores; all respondent groups compared.

Figures B.2-B.6 demonstrate the results of the Post-Critical Belief Scale (PCB Scale) from Siena Primary School, Sippy Downs. The PCB Scale describes the ways in which the respondents relate to the contents of their belief (Literal Belief, External Critique, Relativism, and Post-Critical Belief) which helps in identifying the possibility of further developing the school’s Catholic identity. At Siena Primary School, Post-Critical Belief is the primary choice. Figures B.2-B.3 point out that the adults primarily relate to their faith through Post-Critical Belief, a symbolic, believing attitude (5.48/7; 88% agree). This means that they relate to the divine through the powerful mediation and interpretation of symbols and not in a direct, literal way. Relativism/Awareness of Contingency follows (4.80/7; 69% agree). Relativism, a symbolic but non-believing choice, signifies that people tend to recognize the presence of a diversity of religions and world views, take them into account, appreciate them and understand their contextuality. However, it has a tendency to put them all on the same level without any preference to any of them, so it is not fully supportive of a Catholic school identity. The adults somewhat disagree with the two non-symbolic option, Literal Belief (3.27/7; 62% disagrees) and External Critique (2.58/7; 84% disagrees). This combination of a high level of support for Post-Critical Belief, a positive but somewhat lower level of support for Relativism, and a negative result of Literal Belief and External Critique constitute a strong combination to build upon the school’s Catholic identity.


PCB Scale: differentiated mean scores for all participants in the ECSIP 2014 Research

Figure B.7 — Post-Critical Belief Scale mean scores ECSIP 2014 Research throughout Victoria.

Figure B.7 shows the differentiated mean scores of all student and adult groups in primary and secondary schools throughout Victoria in 2014, for a total of 24726 respondents. When we consider the evolution of the levels of Literal Belief in the student groups as they grow older and proceed through the education curriculum (the black trend line), it is striking how the mean score drops from positive in primary schools (4,7/7) to rejection in year 11-12 in secondary colleges (2.9/7). Nevertheless, this decline of a Literal Believing attitude – that is not unusual and even desirable when children enter puberty and make the transition towards adulthood – is not compensated by an increase of a more mature, hermeneutical, post-critical and symbolically mediated faith. The literal and unmediated faith understanding that is taught to primary school children does not transform into Post-Critical Belief as students grow older. Instead, it has the actual effect of reducing the support for any kind of religious attitude – including a Post-Critical Believing attitude – during their time in secondary school (the white trend line). Parallel to the general loss of Literal Belief, we notice a sharp decrease of Post-critical Belief as well: from 5,6/7 in primary schools to merely 4,4/7 among the oldest students at the secondary level. These observations can be considered empirical evidence demonstrating that, when dealing with primary school children, a strong (and initially seemingly successful) focus on Literal Belief actually risks undermining the development of a more mature faith as students grow older, despite the


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KEY QUESTIONS FOR REFLECTION (PCB SCALE)• What are the styles of religious belief that are most / least experienced?

• What are the areas where there is:o Strong agreement (lots of green)o Strong opposition (lots of red)o Uncertainty (orange)

• What are some of the commonalities and some of the differences between adult and student data?

• How would you describe the PCB profile of your school?

• What will we do with this data?


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MELBOURNE SCALEThis scale examines the identity options available to Catholic educational organisations and distinguishes the five different ways of establishing Catholic Identity in a secularising and pluralising context. The 5 options, namely The Confessionally Based School, Christian Values Education, Institutional Secularisation, Institutional Reconfessionalisation and Recontextualisation are briefly outlined below. Further explanation of these terms are available in the glossary.

- School actively promotes a stronger, explicit confessional identity.

- Focuses on catechetical approach.- Catholic faith is defended as a counter-story

in opposition to secular society.

Christian Values Education

- Correlation strategy between culture and Christianity.

- Tries to link ‘good’ morals with the Christian way of life.

- Focuses on similarities only.- Leads to a watered down

form of Christianity.

Confessionally based Institution

- The school has always been and continues to be a traditional Catholic school.

- Catholic school identity erodes away until it is no longer present.

- Religious Education and Religious Life of the School is unimportant and becomes optional or non-existent.

2010

2000

1990

1980

1970

1960

1950

Institutional Reconfessionalisation

Christianity C

ultu

re

Institutional Secularisation

Recontextualisation- School seeks a renewed,

reinterpreted Christian profile in a diverse cultural context.

- All are encouraged to give shape to their personal identity through dialogue.

The yellow circle indicates the preferred school identity option


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2010

2000

1990

1980

1970

1960

1950

WHAT IS…THE MELBOURNE SCALE? The Melbourne Scale is used to measure the theological identity of Catholic institutions. It profiles the characteristics and response of the institution in a pluralist context. It identifies:a. How school community members perceive the Catholic school responding to its pluralist situation.b. How the school community members would like the school to respond as a Catholic school.

What do I need to know?- Over the past 60 years the gap between culture and Christianity has grown, with culture becoming

increasingly secularised, detraditionalised and pluralised.

- Four theological identity options have been identified that schools can adopt.

- Institutional Reconfessionalisation - Traditional Catholic school practices emphasised, it is a school for Catholics, of Catholic and led by Catholics.

- Institutional Secularisation - Parallels cultural context: the Catholic faith is gradually eroding away. Religion is becoming less relevant and all the Catholic rituals and symbols disappear.

- Christian Values Education - An attempt to compromise between culture and Catholic tradition. Tries to link generally shared awareness of a ‘good life’ based on common values to the Catholic faith.

- Recontextualisation - Renewed Catholic profile in and through ongoing dialogue with the diverse cultures present in the school. The Catholic faith is held as central and is given preference.

Want more?Read the research

Reference: Pollefeyt, D. & Bouwens, J. (2010). Framing the identity of Catholic school: empirical methodology for quantitative research on the Catholic identity of education institute. International Studies in Catholic Education 2 (2), 193-211

The Melbourne Scale



Recontextualisation


Confessionally based institution

Christianity Cultu

re

1990

1970

1980

1960

1950

Preferential Identityoption on the theological grounds


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The Melbourne Scale in Images




Recontextualisation


Confessionally based institution

Christianity Cultu

re

A Recontextualised school is the preferred position for Catholic schools as posited by Pollefeyt and Bouwens (2010). This environment challenges people to give shape to their personal identity in conversation with others. Catholic identity is renewed by reconfiguring it in a new context (recontextualisation).


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NOTES


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INDICATIVE SCORING RANGEKU Leuven has provided an indicative scoring range for both students and adults which could be considered reflective of what they would propose as the preferred position. For this scale the indicative ranges are given for both the factual (how respondents currently see the school) and ideal (how respondents would like to see the school) levels. These are not meant to be prescriptive and are there to allow for comparative data conversations.

ADULTS

Secularisation Reconfessionalisation Christian Values Recontextualisation Confessionality

Current Approx. 2.0 and not above 3.0 3.5 - 4.5 4.0 - 5.0 More than 5.0 Approx. 5.0 but not

lower than 4.0

Ideal Approx. 2.0 and not above 3.0 3.5 – 4.5 3.5 – 4.5 More than 5.25 N/A

STUDENTS

Secularisation Reconfessionalisation Christian Values Recontextualisation Confessionality

Current Approx. 2.0 and not above 3.25 3.5 – 5.0 4.0 - 5.25 More than 4.75 Approx. 5.0 but not

lower than 4.0

Ideal Approx. 2.0 and not above 3.25 3.0 – 4.5 3.25 – 5.0 More than 5.0 N/A

When working with the Melbourne Scale the key question being explored is:

How are we being / operating as a Catholic school in a diverse culture?


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MELBOURNE SCALE- (ADULTS AND STUDENTS)It is recommended that the adult and students scales are viewed together to highlight differences / similarities

This scale reports on two levels- current practice and ideal level.

• Where is the greatest shift in preferences? Where is support increasing / decreasing?

• Check the confessionality level - How much fuel in the tank? This is important because if the confessionality is positive (i.e. above 4) then the respondents have an understanding of the Catholic faith.

• Look at the level of recontextualisation. Is it positive (above 4)? In this case it’s positive on both current and ideal levels. This is a positive indicator.

• Look at the level of secularisation. In this case there is strong rejection of secularisation which indicates the adults value the Catholic identity of the shcool.

• Look at Values Education. Very positive and adults want more of it. Indicates that possibly adults think they are recontextualising but maybe they are doing Christian Values Education.

Repeat above steps with the student data.

• Recontextualisation is positive but less supported than adults and students wish to see less of it.

• Secularisation is rejected; however, the resistance to secularisation is weakening.

• Reconfessionalisation - Students see lots of it, but want less of it. When comparing adult and student results it can be seen that students don’t experience the Catholic identity as positively as the adults do.






Melbourne Scale: students

Figure C.4 — Melbourne Scale mean scores for student respondents.

Figure C.5 — Melbourne Scale agreement/disagreement breakdown for student respondents.


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MELBOURNE SCALE CONT.– (ADULTS AND STUDENTS)It is recommended that the adult and students scales are viewed together to highlight differences / similarities

• These graphs show the breakdown of the previous column graphs.

• Look for key data in each section:

• What is strongly supported (green) and what is strongly rejected (red)?

o E.g. Adults strongly support recontextualisation, no opposition, only some unsure.

o E.g. students reject secularisation.

• Look at the orange groups (unsure people). These people can go in either direction and it is important to be mindful of these groups.

• Look for key minorities:

o E.g. students’ recontextualisation - while the majority of students support this, there is still 17% who reject it. This is close to 1 in 5, which is still a significant number. There is also a large group of students who are unsure.

o E.g. there is about 28% of students who are on the way to secularisation. This is a significant group.





Adults


Melbourne Scale: students

Figure C.4 — Melbourne Scale mean scores for student respondents.

Figure C.5 — Melbourne Scale agreement/disagreement breakdown for student respondents.

Students


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MELBOURNE SCALEThe Melbourne Scale Differentiated Mean Score graph allows you to compare the various respondent groups side by side, which makes it easier to identify trends and correlations. Data is presented on both the current and ideal levels and shows the different theological school types that the respondents perceive (current level) and prefer (future level).


Melbourne Scale: differentiated mean scores

Figure C.6 — Melbourne Scale mean scores; all respondent groups compared; factual level.

Figure C.7 — Melbourne Scale mean scores; all respondent groups compared; normative level.

Australian Aggregated Results

An Australian Differentiated Mean Score graph is also presented to allow for

comparative analysis.


the long haul. Consequently, there seems to be a need for more explicit Recontextualising efforts from the adults so that the students can make their own option for it, distinguish them from Reconfessionalisation and Christian Values Education, and consequently address the creeping openness to Secularisation among the students. The combined challenge would mean that the school participants might need to critically evaluate the expressions of Christian Values Education at school so that they can replace it with a more recontextualising approach. In addition, the adults might need to assist the students to move from Literal Belief to the symbolic and believing attitude of Post-Critical Belief in order to help them recognize the Recontextualisation efforts and make them their own. In turn, these actions will foster the participants’ own religious identity and their school’s Catholic identity. Melbourne Scale: differentiated mean scores, normative measurement level for all participants in the ECSIP 2014 Research

Figure C.8 — Melbourne Scale mean scores ECSIP 2014 Research throughout Victoria; normative level.

Figure C.8 shows the differentiated mean scores of all student and adult groups in primary and secondary schools throughout Victoria in 2014, for a total of 21190 respondents. The graph shows the 'normative measurement level' of the Melbourne Scale typology, differentiated according to the seven respondent groups identified by the ECSIP research. The graph reveals the various student and adult groups' preferences for each of the four ideal-typical ways in which Catholic schools can respond to an increasingly pluralised and detraditionalised cultural context.


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KEY QUESTIONS FOR REFLECTION (MELBOURNE SCALE)• What are the school identity types that adults and students currently experience?

• What are the school identity types that adults and students want to see into the future (ideal)?


• In what school identity types do respondents at your school indicate increasing support or resistance for?




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VICTORIA SCALEThis section of the report looks at the pedagogical school identity options; this is referred to as the Victoria Scale. The Victoria scale explores the ways in which a Catholic school, in a multicultural and multi-religious society manages the twofold challenge of defining its individual character as well as expressing solidarity with others. This section begins with a brief overview of these identity options which are the monologue school, dialogue school, colourful school and the colourless school. Please refer to the glossary for further explanation of any terms.

maximal Christian Identity

minimal Christian Identity

max

imal

sol

idar

ity

min

imal

sol

idar

ity

(1) The Monologueschool a traditional Catholic school

for Catholics, led by Catholics

• Maximal Christian identity + minimal solidarity. ‘the air-raid shelter’ ‘a Catholic ghetto school’ • This schooltype strongly stresses its Catholic school identity. It promotes a traditionalistic, non-emancipatory form of Catholicism. Christianity as a ‘closed narrative’ with a fixed truth claim. • Exclusivistic, but possibly also inclusivistic: also outside Catholicism salvation could be found, but still implicitly only in Jesus Christ, through the Holy Spirit. • Focus on safety, solidarity and pedagogical responsibility within one’s own Catholic circle. The education

in this school is, in fact, a service first and foremost to the own subcultural group. • However, this school deliberately chooses not to show much openness and receptiveness for other

religions and philosophies of life. There’s little solidarity with the non-Catholic outside world. • Support basis: a school of Catholics, for Catholics, led by Catholics. The Catholic religion and praxis of the

majority of the school’s population is considered self-evident. • This school maintains an active enrolment policy: only Catholic students and teachers. • This school offers its members a sense of familiarity, certainty, and security. • However, this rather closed pedagogy runs the risk to promote of a tendency to isolation and world

strangeness. Aren’t youngsters anchored to such a degree in a Catholic context, that they become dependent of it?

Centre of Academic Teacher Training, Faculty of Theology, K.U. Leuven, © 2009

D. Pollefeyt & J. Bouwens, Centre of Academic Teacher Training, © 2009

(2) The Colourless School a secularised and plural school environment

where the relation between individuals remains free of engagement or obligations

• Minimal Christian identity + minimal solidarity. ‘the meeting centre’ • This schooltype shows a far-reaching openness and tolerance of all sorts of life views and religions, but this

openness is not framed in a common guiding view of life. • Very accessible and open, but with little security. People live next to each other, without much engagement. • The school institution adopts a ‘neutral’ stand: philosophy of life should not be forced upon individuals or

interfered with from above. Therefore board members and teachers are requested not to show their personal views publicly.

• A (de facto) secularised school environment, where the care for a Christian ethos has eroded. • Though there are lots of meetings and exchanges, the contact with others remains superficial: it is free of

obligations or mutual engagement. People don’t consider themselves accountable for the other person. • There is much openness, but people are hardly receptive for otherness. No authentic involvement in, nor care for

the spiritual well-being of fellow school members – for that’s a personal matter. • Formal tolerance, that risks leading to indifference. • Minimalistic ethics & no-harm principle: personal freedom is untouchable, on the only condition that one doesn’t

hinder the freedom of others. A mentality of mutual laisser faire, laisser passer (‘let happen, let go by’). • Focus on the individual, rather that the school community as a whole. Solidarity is the responsibility of the

individual, not the collective. This corresponds with tendencies of individualism in society. • The school is composed of individuals and groups of individuals, with little sense of community. • Minimal pedagogical care for students that fall behind. Every person is accountable only for him/herself.



(3) The Colourful School a secularised and plural school environment where people relate to each other in a social,

engaged and solidary way

• Minimal Christian identity + maximal solidarity. ‘the action centre’ • This schooltype takes its pedagogical responsibility for others very seriously. The internal plurality is

acknowledged, happily accepted, and duly taken into account. • School members show great interest in the otherness of others. Meetings and exchanges do not remain

superficial, but bear witness to authentic involvement and care for each others well-being. • However, this school’s Christian confessional identity has all but disappeared. There’s no mention of the Gospel;

religious education and pastoral activities no longer take place. • Christianity as a preferential option amidst other visions is knowingly rejected. • Every (in)doctrinal orientation is avoided as much as possible. A focus on Catholic (as well as any other)

specificity would be experienced as an obstacle to live with others peacefully. A specifically Catholic educational project would limit the solidarity with students who believe differently: it could lead to estrangement, shutting out others, or even aversion.

• Neutral-pluralism: a dialogue between many philosophies of life is actively encouraged, but without preference for any one particular view.

• Respecting the other as other, implies to safeguard each other’s personal freedom. To impose some ‘truth’ to the school community as a whole would imply suppressing each individual’s ‘personal truth’.

• Support basis: a rich and visible diversity, on all levels. Christians are a minority. • This is a community of doers and helpers, at the service of those in need. The school engages itself in social

justice projects, solidarity with the third and fourth world, volunteer work, and so on.



(4) The Dialogue School a Catholic school in the midst

of cultural and religious plurality

• Maximal Christian identity + maximal solidarity. ‘the oasis’ • A Catholic school that chooses explicitly to stress its Christian inspiration, while at the same time taking seriously the

multicultural society. • The multiplicity of voices, visions and practices is not tempered or restricted, but acknowledged, valued and activated as an opportunity to enrich the dialogue between people. Receptiveness and openness for what is different, offers an

opportunity for the Christian faith to re-profile itself in the midst of the present-day plurality (recontextualisation). • A preference for the Christian message sets the tone for this dialogue. The conversation between different visions is being

reflected upon from a preferential option for Christianity. In the middle of plurality looking for what it means to be Christian; living as a Christian in the middle of plurality.

• Support basis: at least a significant minority of Catholics. Further a multicultural and multifaith school population that shows an openness for what Christianity might have to offer.

• Cultural and religious pluralisation challenges the Catholic school to be in the service of all youngsters, no matter their cultural background or religion. The school takes its pedagogical responsibility for all, not only in matters of education, but also what personal spiritual formation is concerned. Catholic education as a service to society as a whole.

• This school offers security and safety, while at the same time it maintains an open relation with the other. • This school wants to be a guide for its students’ personal growth, falling back on its Christian inspiration, through a

dialogue between different philosophies of life. • In Belgium, this school type is being encouraged by the official outline of the religious education curriculum in Catholic

schools, in which the hermeneutical-communicative model serves as didactic background.



Monologue School- Traditional Catholic school …

of Catholics, for Catholics and led by Catholics.

- It does not show openness to other religions of philosophies of life.

- It strongly stresses its Catholic identity and espouses the ‘one fixed truth.

Dialogue School- This school chooses to stress in

Christian inspiration in the midst of diversity of religion / society.

- A range of voices, views and perspectives are recognised and engaged with.

- Dialogue is key. Dialogue with the other, with faith traditions and with God.

Colourless School- This is a neutral school, and everyone

is free to think what they like.

- The focus is on the individual, but the idea of community is not well developed.

- Open and tolerant of other religions but religion is seen as a private matter.

Colourful School- A secularised and pluralised school

environment.

- It dialogues with a variety of religions and philosophies but rejects Christianity as the preferred option.

- Strong focus on social justice and community building and shows great interest in ‘the other’.

The yellow circle indicates the preferred school identity option


~ 26 ~

WHAT IS…THE VICTORIA SCALE?The Victoria Scale explores the ways in which a Catholic school in a multi-cultural and multi-religious society:a. defines its unique character – its Catholic identityb. exercises solidarity with the wider community.

What do I need to know?- There are four typical strategies / stances schools can adopt:- Monologue School - Maximum Christian identity and minimum solidarity: Traditional Catholic school that is

closed to the outside world. Only concerned with the Catholic truth. - Colourless School - Minimal Christian identity and minimal solidarity: A secularised school, where religious

formation is not its responsibility. It is only concerned with quality education. - Colourful School - Minimal Christian identity and maximum solidarity: A secularised school, with a strong

social solidarity. All religions are seen as equally valid, but no preference is given to one, as this may lead to the suppression of individuals.

- Dialogue School - Maximum Christian identity and maximum solidarity: Explicitly emphasises its Catholic inspiration, through dialogue with a multicultural society. Re-profiling the Catholic faith amidst contemporary society.

Want more?Read the research

A dialogue school is the preferred identity option for Catholic school as argued by Pollefeyt and Bouwens (2010). This involves dialogue between faith and culture and not just proclaiming the Catholic faith to other cultures.

The Victoria Scale


~ 27 ~

The Victoria Scale


The Victoria Scale in Images

Reference: Pollefeyt,D. & Bouwens, J. (2010). Framing the identity of Catholic school: empirical methodology for quantitative research on the Catholic identity of education institute. International Studies in Catholic Education 2 (2), 193-211

Monologue School

Colourless School

Dialogue School

Colourful School

maximal Christian Identity

minimal Christian Identity

max

imal

sol

idar

ity

min

imal

sol

idar

ity


~ 28 ~

NOTES


~ 29 ~

INDICATIVE SCORING RANGEKU Leuven has provided an indicative scoring range for both students and adults which could be considered reflective of what they would propose as the preferred position. For this scale the indicative ranges are given for both the factual and ideal levels. These are not meant to be prescriptive and are there to allow for comparative data conversations.

ADULTS

Dialogue School Monologue School Colourful School Colourless School

Current Above 5.0 Below 3.0 2.5 – 3.5 Below 3.5

Ideal Above 5.5 1.5 – 3.02.5 – 3.5

Preferably no higher 4.0

The lower the better

STUDENTS

Dialogue School Monologue School Colourful School Colourless School

Current Above 4.75 Just below 3.0 2.5 – 3.5 Below 3.5

Ideal Above 5.5 1.5 – 3.02.5 – 3.5

Preferably no higher 4.0

The lower the better

When working with the Victoria Scale the key questions being explored are:

What is our schools pedagogical approach to faith education?

How are we approaching learning as a Catholic school in a diverse culture?


~ 30 ~

VICTORIA SCALE - (ADULTS AND STUDENTS)It is recommended that the adult and students scales are viewed together to highlight differences / similarities

• Which school types are most least strongly experienced?

• Which school types do respondents indicate increasing / decreasing support for?

• Look at the levels for the monologue school. Adults are rejecting monologue, however, students see some monologue behaviours currently, but would like to see less of it.

• Look at the levels for the dialogue school. Is there support for dialogue? In this case there is support from both students and adults (both on current practice and ideal levels).

• Compare the difference in levels from the current practice and ideal school for both colourful and colourless schools. For both students and adults there is generally a weakening of opposition toward these school types. This could be indicating a slight lean toward secularisation.


Victoria Scale: school staff and parents

Figure D.2 — Victoria Scale mean scores for adult respondents.

Figure D.3 — Victoria Scale agreement/disagreement breakdown for adult respondents.


Victoria Scale: students

Figure D.4 — Victoria Scale mean scores for student respondents.

Figure D.5 — Victoria Scale agreement/disagreement breakdown for student respondents.


~ 31 ~

VICTORIA SCALE CONT. - (ADULTS AND STUDENTS)It is recommended that the adult and students scales are viewed together to highlight differences / similarities

• Look for where there is strong support (green). Adults have stronger support of dialogue than students.

• There are about 18% of students who oppose / unsure about dialogue and about 34% who support monologue.

• Look for minorities- while only currently a minority, support for the colourful or colourless school is growing for students. The ideal level indicates between 30-45% support.

• Look at the orange blocks-this indicates people who are unsure and have the potential to move in either direction.

o For adults there is uncertainty around the colourful and colourless school types as well as the monologue school type.

o For students there is uncertainty evident in all four types, especially dialogue.

· There is a 1/3 of students who oppose / unsure about dialogue and about 40% who support monologue. This indicates that students

not be open to otherness.

The questions are written in green (ideal level) or blue (Current Practice level).

Both student and adult data are presented side by side

On the right hand side are the graphs from the PCB, Melbourne and Victoria Scales for ADULTS


Victoria Scale: school staff and parents

Figure D.2 — Victoria Scale mean scores for adult respondents.

Figure D.3 — Victoria Scale agreement/disagreement breakdown for adult respondents.


Victoria Scale: students

Figure D.4 — Victoria Scale mean scores for student respondents.

Figure D.5 — Victoria Scale agreement/disagreement breakdown for student respondents.


~ 32 ~

VICTORIA SCALEThe Differentiated Mean Scores’ graph for the Victoria Scale allows for the comparison of the different respondent groups at both the current and ideal levels, with reference to the Victoria Scale.

Australian Aggregated Results

An Australian Differentiated Mean Score graph is also presented to allow for comparative analysis.


Victoria Scale: differentiated mean scores, normative measurement level for all participants in the ECSIP 2014 Research

Figure D.8 — Victoria Scale mean scores ECSIP 2014 Research throughout Victoria; normative level.

Figure D.8 shows the differentiated mean scores of all student and adult groups in primary and secondary schools throughout Victoria in 2014, for a total of 20971 respondents. The graph shows the 'ideal school profile' in terms of the Victoria Scale typology, differentiated according to the seven respondent groups identified by the ECSIP research. In a way, this graph can be considered to 'predict the future' of the pedagogical stance schools in Victoria are likely to take towards Catholic identity in a diversifying context – in case the current policies continue without change. It can also be used as a comparative profile in relation to your own school's Victoria Scale results: where does your school position itself in relation to the average values of schools throughout the state? On the average, both adults and students prefer their schools to be Dialogue Schools on the 'ideal school' level, combining Catholic identity with a solidarity for many different fundamental life options, fostering an open and active dialogue between differences, while maintaining the Catholic faith as the preferential partner in this conversation. However, we notice a remarkable difference between the adult and the student groups. While the adults almost unanimously promote the Dialogue School model (especially the school leadership teams: 5.8/7), this pedagogical model becomes less and less attractive as the students grow older (the white trend line). While the primary school children are most receptive of the Dialogue School (4.9/7), the mean score drops among the student groups as they make their way through the secondary college curricula (years 7-8: 4.7/7;


Victoria Scale: differentiated mean scores

Figure D.6 — Victoria Scale mean scores; all respondent groups compared; factual level.

Figure D.7 — Victoria Scale mean scores; all respondent groups compared; normative level.


~ 33 ~

KEY QUESTIONS FOR REFLECTION (VICTORIA SCALE)• What are the school pedagogical types that adults and students currently experience?

• What are the school pedagogical types that adults and students want to see into the future (ideal)?


• In what school pedagogical types do respondents at your school indicate increasing support or resistance for?




~ 34 ~

RELIGIOUS PROFILE OF SCHOOL MEMBERS: PROFILE QUESTIONAIREThis section of the report looks at the religious profile of the school members. This data was gathered from the profile questionnaire at the beginning of the online survey. This survey is designed to collect a carefully selected range of background variables that determine the personal religious profile of the respondents. This section will present data on:

• Gender

• Ethnic and Cultural Diversity

• Diversity of religions and philosophies of life (broken up into the respondent groups)

• Personal faith in Christ

• Degree of support for the Catholic faith

• Personal prayer life

These graphs give a point in time snap shot of the religious profile of the school, which can impact on the level of support for Catholic Identity within the school.

An example of one of these graphs is below.

Personal prayer life


6. Personal prayer life

Figure E.7 — Personal prayer life; adults and students compared.

Figure E.7 indicates the respondents' personal prayer life, regardless of their religious affiliation. This is an important piece of background information that is related to the belief styles of the school population (PCB Scale) and the potential support for the various Catholic school identity models (Melbourne and Victoria Scales). The graph below (Figure E.8) shows the average levels of personal prayer life across the various respondent groups.

Figure E.8 — Personal prayer life; all respondent groups compared.

Indicates number of people who completed the survey.


~ 35 ~

CATHOLIC SCHOOL PROFILE: DOYLE QUESTIONAIREThis section of the report analyses the respondents’ views on the religious profile of the school. The questions focus on relevant aspects of Catholic Identity in relations to the school’s Catholicity, its relation to the Church, its ethics and values, its social commitment, its community formation and the levels of diversity within the school community in relation to faith affiliation and practice. This section will present data on:

• Support for Catholic school identity

• Belief in God

• The school as a good place to grow closer to God

• Features of Catholic school identity

Results for both adults and students are presented and commentary is also provided around each of these graphs. Please be aware that for some questions students were not surveyed and this will be represented on the graph with the N/A symbol. These graphs are important as they can provide insight into the some of the critical features of Catholic schools and what level of support these attract from the school community.

Example:


3. Features of Catholic school identity

Figure F.4 — Features of Catholic school identity; adults and students compared.

Figure F.4 looks into a number of features that are typical for Catholic school identity and compares them with the current practice at Siena Primary School, Sippy Downs. The students favour improving the following Catholic identity features in this order: openness to diversity, involvement in social justice projects, celebrating faith together, prayer at school, religious education and formation and, lastly, using the Scriptures at school. The adults’ preference for the first set is as follows: involvement in social justice projects, celebrating faith together, openness to diversity, prayer at school, religious education and formation and using the Scriptures at school. For the second set of Catholic identity features, the adults mainly want more ecological awareness at school, ecumenical dialogue and cooperation, to have more knowledge about the Catholic religion and to be more involved at school. They seem to be contented with the way the school deals with the enrolment of other-than-Catholic students. Taken as a whole, all the respondents recognize and confirm the specifically Catholic features of their school. The respondents seem generally satisfied with them and desire to improve most of them particularly the ethical aspects of the Catholic faith. For a more comprehensive improvement of these identifiers, we suggest integrating the ethical elements with the more traditional Catholic features of the school. However, these improvements need to be done in multi-correlational ways as advanced by Post-Critical Belief, Recontextualisation and Dialogue School (see below) in order to further promote and nourish the school’s Catholic identity in the midst of a plural context.

• Respondents are given a list of features of Catholic school identity and are asked to indicate if they would like more or less of that feature at their school. Responses with a score of 3 or higher are positive and those with a score below 3 are negative.

Features of Catholic School Identity


~ 36 ~

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~ 38 ~

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~ 39 ~

LINKING THE SCALESIt is important to remember that the scales do not operate in isolation from one another. In order to gain a deeper understanding of the Catholic identity within a school the PCB, Melbourne and Victoria Scales must be read in conjunction with one another. KU Leuven advocates that Catholic identity in a contemporary Catholic school would facilitate the growth in students of post critical belief through the presentation of a recontextualised Catholic heritage in dialogue with otherness and the pluralised wider culture.

PCB Scale Melbourne Scale Victoria Scale

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Literal Belief

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Relativismis

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Christian ValuesEducation /

Secularisation

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ExternalCritique

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The purple shading indicates the preferred position as put forward by KU Leuven.


~ 40 ~

LINKING THE SCALES (CONT.)

The red circle identifies the preferred option as suggested by the Catholic University of Leuven

(1) The Monologueschool a traditional Catholic school

for Catholics, led by Catholics

• Maximal Christian identity + minimal solidarity. ‘the air-raid shelter’ ‘a Catholic ghetto school’ • This schooltype strongly stresses its Catholic school identity. It promotes a traditionalistic, non-emancipatory form of Catholicism. Christianity as a ‘closed narrative’ with a fixed truth claim. • Exclusivistic, but possibly also inclusivistic: also outside Catholicism salvation could be found, but still implicitly only in Jesus Christ, through the Holy Spirit. • Focus on safety, solidarity and pedagogical responsibility within one’s own Catholic circle. The education

in this school is, in fact, a service first and foremost to the own subcultural group. • However, this school deliberately chooses not to show much openness and receptiveness for other

religions and philosophies of life. There’s little solidarity with the non-Catholic outside world. • Support basis: a school of Catholics, for Catholics, led by Catholics. The Catholic religion and praxis of the

majority of the school’s population is considered self-evident. • This school maintains an active enrolment policy: only Catholic students and teachers. • This school offers its members a sense of familiarity, certainty, and security. • However, this rather closed pedagogy runs the risk to promote of a tendency to isolation and world

strangeness. Aren’t youngsters anchored to such a degree in a Catholic context, that they become dependent of it?



(4) The Dialogue School a Catholic school in the midst

of cultural and religious plurality

• Maximal Christian identity + maximal solidarity. ‘the oasis’ • A Catholic school that chooses explicitly to stress its Christian inspiration, while at the same time taking seriously the

multicultural society. • The multiplicity of voices, visions and practices is not tempered or restricted, but acknowledged, valued and activated as an opportunity to enrich the dialogue between people. Receptiveness and openness for what is different, offers an

opportunity for the Christian faith to re-profile itself in the midst of the present-day plurality (recontextualisation). • A preference for the Christian message sets the tone for this dialogue. The conversation between different visions is being

reflected upon from a preferential option for Christianity. In the middle of plurality looking for what it means to be Christian; living as a Christian in the middle of plurality.

• Support basis: at least a significant minority of Catholics. Further a multicultural and multifaith school population that shows an openness for what Christianity might have to offer.

• Cultural and religious pluralisation challenges the Catholic school to be in the service of all youngsters, no matter their cultural background or religion. The school takes its pedagogical responsibility for all, not only in matters of education, but also what personal spiritual formation is concerned. Catholic education as a service to society as a whole.

• This school offers security and safety, while at the same time it maintains an open relation with the other. • This school wants to be a guide for its students’ personal growth, falling back on its Christian inspiration, through a

dialogue between different philosophies of life. • In Belgium, this school type is being encouraged by the official outline of the religious education curriculum in Catholic

schools, in which the hermeneutical-communicative model serves as didactic background.



RecontextualisationDialogue School

Post Critical Belief

Christian Values EducationColourful School

Relativism

Confessionally based institutionMonologue School

Literal belief

(3) The Colourful School a secularised and plural school environment where people relate to each other in a social,

engaged and solidary way

• Minimal Christian identity + maximal solidarity. ‘the action centre’ • This schooltype takes its pedagogical responsibility for others very seriously. The internal plurality is

acknowledged, happily accepted, and duly taken into account. • School members show great interest in the otherness of others. Meetings and exchanges do not remain

superficial, but bear witness to authentic involvement and care for each others well-being. • However, this school’s Christian confessional identity has all but disappeared. There’s no mention of the Gospel;

religious education and pastoral activities no longer take place. • Christianity as a preferential option amidst other visions is knowingly rejected. • Every (in)doctrinal orientation is avoided as much as possible. A focus on Catholic (as well as any other)

specificity would be experienced as an obstacle to live with others peacefully. A specifically Catholic educational project would limit the solidarity with students who believe differently: it could lead to estrangement, shutting out others, or even aversion.

• Neutral-pluralism: a dialogue between many philosophies of life is actively encouraged, but without preference for any one particular view.

• Respecting the other as other, implies to safeguard each other’s personal freedom. To impose some ‘truth’ to the school community as a whole would imply suppressing each individual’s ‘personal truth’.

• Support basis: a rich and visible diversity, on all levels. Christians are a minority. • This is a community of doers and helpers, at the service of those in need. The school engages itself in social

justice projects, solidarity with the third and fourth world, volunteer work, and so on.



(2) The Colourless School a secularised and plural school environment

where the relation between individuals remains free of engagement or obligations

• Minimal Christian identity + minimal solidarity. ‘the meeting centre’ • This schooltype shows a far-reaching openness and tolerance of all sorts of life views and religions, but this

openness is not framed in a common guiding view of life. • Very accessible and open, but with little security. People live next to each other, without much engagement. • The school institution adopts a ‘neutral’ stand: philosophy of life should not be forced upon individuals or

interfered with from above. Therefore board members and teachers are requested not to show their personal views publicly.

• A (de facto) secularised school environment, where the care for a Christian ethos has eroded. • Though there are lots of meetings and exchanges, the contact with others remains superficial: it is free of

obligations or mutual engagement. People don’t consider themselves accountable for the other person. • There is much openness, but people are hardly receptive for otherness. No authentic involvement in, nor care for

the spiritual well-being of fellow school members – for that’s a personal matter. • Formal tolerance, that risks leading to indifference. • Minimalistic ethics & no-harm principle: personal freedom is untouchable, on the only condition that one doesn’t

hinder the freedom of others. A mentality of mutual laisser faire, laisser passer (‘let happen, let go by’). • Focus on the individual, rather that the school community as a whole. Solidarity is the responsibility of the

individual, not the collective. This corresponds with tendencies of individualism in society. • The school is composed of individuals and groups of individuals, with little sense of community. • Minimal pedagogical care for students that fall behind. Every person is accountable only for him/herself.



2010

2000

1990

1980

1970

1960

1950

InstitutionalSecularisationColourless School

External Critique

InstitutionalReconfessionalisationMonologue School

Literal belief


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CONCLUSIONS AND RECOMMENDATIONSThis final section of the report looks at the conclusion and recommendations for your school. It is important to remember when looking at these conclusions and recommendations that you keep your school context in mind, as all data needs to be interpreted in the context of your school community.

A number of qualities and strengths will be listed that relate directly to the scales, profile questionnaire or the Catholic school profile. This will affirm the positive elements of the data and of the work currently being done within your school.

This is then followed by a list of potential challenges and critical questions. This part will use the data to identify some possible challenges relating to the schools Catholic Identity as well as pose some critical questions for consideration for the future. It will be useful to refer back to the specific graphs mentioned to gain a clear understanding of these challenges.

The final part of this section will present a number of broad recommendations for consideration for the future enhancement of your schools Catholic Identity. It is critical to remember that these are just recommendations and will need to be interpreted in conjunction with the graphical data in the report as well as the context of your school. These recommendations will usually be tied to the data presented in the PCB, Melbourne or Victoria Scales. While these recommendations are quite long, they often restate some of the commentary presented earlier in the report.

Assistance in interpreting these recommendations is available from the Education Officer – Catholic Identity or Education Officers-Religious Education. Assistance will also be provided at the Theology and Practice of the BCE Leuven Project Workshop and the subsequent individual schools visits conducted by the Professional Learning, Formation and Leadership team and Religious Education Services team.


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PLANNING WITH THE RECOMMENDATIONSIn your Leuven report there will usually be between 6-9 recommendations listed in order of perceived priority by the Catholic University of Leuven.

The recommendations aim to help a school forward their journey toward a dialogical school type, through recontextualisation of the Catholic faith in support of Post- Critical Belief.

Your individual school context needs to be kept in mind when reading your recommendations and when developing your goals. We would strongly recommend that that all recommendations are planned in light of your school’s strategic planning and the Strategic Intents as outlined in the BCE Strategic Plan 2017-20.

Theme One: Strong Catholic identityTheme Two: Excellent learning and teachingTheme Three: Building a sustainable future

When planning also keep in mind the Cyclical Review documents as the goals and actions that are generated will also become evidence to inform the school cyclical review process.

A Suggested Process for Using the Recommendations in the Leuven Report1. Read each recommendation

2. Identify the key message/s in each recommendation- what is the recommendation saying?

3. Consider what the school is currently doing and what it could be doing in relation to these recommendations

4. After considered discussion, identify which recommendations will be the focus for action by the school, and map these out against your schools strategic plan.

5. Begin to work with an individual recommendation.

Strategic Plan 2017-20 Values

teach challenge transform

• Implement a Professional Learning Strategy as an integrated approach to leadership development with a focus on Catholic community, coherence, collective responsibility and capacity building

• Improve the health and safety environment, and promote a consistent approach to the continuous improvement of health and safety culture through the Safety and Wellbeing Strategic Action Plan 2017–20

• Optimise the use of technology to support teaching, learning, collaboration and decision making through the enactment of the Digital Strategy

• Strengthen processes and systems to support evidence-based decision making, accountability and governance to achieve our priorities

Aspirations Build sustainability through people and capability Ensure stewardship of resources with transparency, accountability and compliance

Strategies• Develop a sustainable futures strategy reflective of church teachings and informed by

broader evidence

• Support continuous improvement and growth at individual, team and organisational levels through the Performance and Development Process

Excellent learning and teachingAspirationGrow engagement, progress, achievement and wellbeing for each student

Strategies• Advance student progress and achievement by:

- improving literacy and numeracy teaching practice in every classroom

- resourcing and providing professional support for effective and expected teaching practices

• Accelerate literacy learning through: - intensive targeted support to identified schools

- identified effective and expected teaching practices

• Innovate for excellence by: - building on innovative learning and teaching practice

- scaling-up innovative practices in emerging priorities

• Achieve maximum learning potential by assisting schools to work with parents and the broader community to support each child

Strong Catholic identityAspirationStrengthen capacity to lead, engage and teach with a re-contextualised Catholic world-view within each school and office community

Strategies• Sustain Catholic identity by delivering a planned and integrated approach to leadership

for mission

• Grow the holistic and inclusive formation of students and staff

• Embed a contemporary Catholic perspective in identified learning areas

• Sustain and enhance authentic contemporary expressions of Catholic identity by: - supporting the next phase of the Leuven Project

- profiling and promoting re-contextualisation

• Improve classroom teaching of religion through effective teaching practice, including the monitoring of student progress and enhancing teacher knowledge of the Catholic story

Building a sustainable future

PerformanceWe will monitor our progress in achieving our aspirations through performance indicators in the areas of:

•Student progress and achievement results

•Stakeholder satisfaction•Staff satisfaction• Implementation of deliverables,

strategies and programs.

MissionOur mission is to teach,

challenge and transform through our service, support and leadership

for Catholic education in the Archdiocese of Brisbane.

VisionAs a community of faith,

Brisbane Catholic Education inspires students with a love of learning and a heart of hope,

empowering them to shape and enrich our world.

Excellence

Inspired by our Catholic

tradition, strive for

excellence

Integrity

As witnesses to the Good

News of Jesus Christ, act ethically

Hope

Empowered by the Spirit,

embrace the future with

confidence

Justice

As people of faith, foster respectful

relationships, advocating

for and empathising with those at the margins

The Brisbane Catholic Education Strategic Plan 2017–20 adopts an iterative process with regular monitoring, review and reporting.

• increasing government requirements and community expectations for accountability and transparency

• changing demand for Catholic schooling with demand increasing in some areas and decreasing in others

• prioritising the allocation of finite resources to ensure equity and produce the desired results.

In a rapidly changing learning environment, the strategic plan responds to a range of challenges and opportunities including:

• remaining authentic to Church mission in the context of a secular society

• striving for the provision of a quality Catholic education

• increasing visibility of student performance and progress


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WORKING WITH AN INDIVIDUAL RECOMMENDATIONLooking for the key message in a recommendation:

EXAMPLE 1 The prevailing trend towards Relativism among adults and students should be critically assessed and guided so that it becomes more of an Awareness of Contingency, the consciousness that there exist a diversity of religious and philosophical views and practices that can make a valuable contribution albeit they all remain products of their historical and cultural contexts and need continuous reinterpretation and discernment. Such Awareness of Contingency could very well support the development of Post-Critical Belief among adults and students. However, it must be avoided that school members develop pure Relativism that states that all fundamental life options are of equal value (or indeed ultimately stripped of value), merely subjective and interchangeable options that ultimately do not matter.

Once the key detail has been identified, discussion can occur on what this means and looks like in your school context.

EXAMPLE 2 An application of this important point, relevant for both the adults and the students, is encouraging the discovery of new ways of reading and integrating the Bible that promote critical hermeneutical processes, and integrating them in the Catholic identity of the school in general including its manifold Catholic features (see Figure F.4). When Post-Critical Belief is the leading cognitive approach with some Awareness of Contingency to back it up, the respondents can become more aware e.g. of the important distinction between the ‘world behind the text’, the ‘world of the text’ and the ‘world before the text’. It is important that the school members, especially the teachers, get acquainted with the most recent methodologies and approaches in biblical interpretation. This not only holds true for the more common biblical passages that are easy to work with, but in particular also for those texts that are considered difficult and sensitive such as the creation account, parables, miracle stories, etc. In dealing with these texts, one should be very careful not to lapse into a mono-correlation which works as long as the Confessionality is present, but becomes counterproductive when students are no longer able to comprehend the traditions from the past. If, however, the correlations are multiple and take the plurality of society and the Christian tradition into account, these efforts can fit into a policy of Recontextualisation.


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Some recommendations can be more difficult to interpret. Please see below for an example of a deconstruction of a recommendation.

Secondary School Example

Text directly from the Report Interpretation of the text

Figures C.2-C.8 show that a significant group of students that recognise an approach of Reconfessionalisation at the current practice, more than the adults do.

Students see evidence of reconfessionalisation more than adults do.

The opposition amongst the students towards this school type increases on an ideal level.

Students don’t see the reconfessional school model as desirable.

Within the scope of Reconfessionalisation, there is an attempt to offer and represent the power and the beauty of the Catholic tradition in a clear and unadulterated way.The question of the plausibility of the Christian tradition towards the context of people today and towards the presence of other philosophies of life is left undiscussed or is addressed in an apologetic way.

The school appears not to be engaging in open discussion with the community about how the Christian tradition is relevant in helping students and parents find meaning in today’s context.

The plurality of religions and philosophies of life are not considered as a source of abundance.

There appears to be no attempt to appreciate the wisdom inherent in other philosophies or religions nor to engage in dialogue with them.

The adults might need to have a more careful discernment of the way they employ Reconfessionalisation, which they think is much lower than the students’ perception.

Reconfessionalisation can be easily mistaken in efforts for recontextualisation. Reconfessionalisation is often required to inform the reinterpretation of the Christian tradition for the current context.

It is important to approach reconfessional activities from a reconextualising perspective. The learning intention in engaging in the reconfessional activities is to move people toward a recontextual understanding.

While some Reconfessionalisation is needed, the Reconfessionalising efforts must be undertaken with caution and even better, must be approached from a Recontextualising perspective.


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For example, it might be interesting to involve students in the attempt of the school toRecontextualise certain religious symbols or practices.

Being continuously focused on a Recontextualised approach is very important in view of improving the school’s Catholic identity features as mentioned in Figure F.4.

For example: Replacing the traditional crucifixes with modern versions is just changing the look of the crucifix. This is not recontextualising because there is no explicit linking of the meaning behind the symbol to the Christian Story.

For recontextualisation to occur there may need to be explicit learning about the symbolism of the crucifix (which may appear to be confessional). The next step is to connect the traditional meaning behind the crucifix to a contemporary theological understanding i.e. connecting to the paschal mystery in our everyday lives. Taking this next step in the learning process moves this from being reconfessional or indeed simple deconstruction to an experience of recontextualisation.

If the school should decide on modernising the rather ‘traditional’ crosses in the classrooms and public areas of the school, itcould be considered to create some contemporary crosses together with the students.Also making a ritual out of putting these crosses in place at the classroom could help the children to be attentive and attach meaning to this religious symbol and of what it refers to.Being continuously focused on aRecontextualised approach is very important in view of improving the school’s Catholic identity features as mentioned in Figure F.4.


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Primary School Example

Text directly from the Report Interpretation of the text

The prevailing trend toward Relativism among adults and students should be critically assessed and guided so that it becomes more of an Awareness of Contingency, the consciousness that there exists a diversity of religious and philosophical views and practices that can make a valuable contribution albeit they all remain products of their historical and cultural contexts and need continuous reinterpretation and discernment.

The school the data identifies a prevailing trend toward relativism.

There needs to be a consciousness that there exists a diversity of religious and philosophical views and practices that can make a processes to critically assess other religious and philosophical views and may need guidance in using these processes.

The absence of such process and guidance increases the risk of adults and students developing pure relativism.

Such Awareness of Contingency could very well support the development of Post-Critical Belief among adults and students.

However, it must be avoided that school members develop pure Relativism that states that all fundamental life options are of equal value (or indeed ultimately stripped of value), merely subjective and interchangeable options that ultimately do not matter.


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When working with an individual recommendation the following questions may help guide in the development of an actionable goal.

a. What is it that you want to achieve? What is the goal?

b. What would it look like if this goal was achieved?

c. When would you like to achieve this goal by?

d. What is currently happening in this area?

e. What could you do to achieve this goal?

f. What will you do?

g. Who will be involved?

h. What resources will you need?

i. How will you know if you have succeeded?

For any assistance with the BCE Leuven Project please contact the Professional Learning, Formation and Leadership Team on 3033 7620 or [email protected]


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APPENDIX 1 - GLOSSARY OF TERMS

TERM MEANING

Anthropology The study of the human person and culture.

Christian Values Education Catholic school identity mediated by Christian values and norms. A compromise between culture and Catholic tradition. Opportunity to equalize the human (“be good”) and the Catholic (“just as Mary is”).

Colourful School A secularised and pluralised school environment where people relate to each other in a social, engaged and solidary way. (minimal Catholic identity, maximum solidarity)

Colourless School A secularised and pluralised school environment where the relation between individuals remains free of engagement or obligations. (minimum Catholic Identity, minimum solidarity)

Confessionally based institution The traditional Catholic institution - only concerned with the Catholic tradition and lifestyle. No engagement with the world around them.

Cosmology How we understand our place in the universe and the choices we make to live within the integrity of creation.

Data Fiche The data fiche is a graphical tool that summarises all of the survey information for one school onto a single page document. It combines the data of the Doyle Questionnaire, the PCB Scale, The Melbourne Scale and the Victoria Scale.

Dialogue School A Catholic school in the midst of cultural and religious plurality. It explicitly stresses its Christian inspiration, while at the same time takes seriously the multicultural society. (maximum Catholic Identity, maximum solidarity)

Doyle Questionnaire Individual questions concerning Catholicity, values education, and diversity. Dual level measurement: current practice (factual level) + ideal school (normative level).

Empirical Normativity The preference of the given community. Their ideal school / preferred future.

Epistemology The study of how knowledge is acquired. Examines the different ways of knowing.

External Critique Destructive criticism on religion and faith from an external position. In the extreme it would be radical atheism.

Factual Level The current practice currently occurring within the school. The way in which the community perceives and interprets the reality of the school.

Hermeneutical Space The openness an individual has to transcendence. The openness one has to encounter God


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Hermeneutics The theory and principles of interpretation and explanation. Hermeneutics is concerned with meaning making and is from the Greek hermeneuein to interpret.

Identification Diagram & Profile Questionnaire Short, preceding questionnaire that collects background

variables which are used to describe the relationship between the school’s Catholic Identity and its members personal religious identity.

Immanence Is where God is fully present in the physical world and thus accessible to creatures in various ways.

Institutional Reconfessionalism This school type actively promotes a confessional Catholic school identity. It deliberately tries to bring the school culture close to Catholicism again while ignoring the cultural context.

Institutional Recontextualisation This school type is purposefully looking for a renewed Christian profile in a context marked by plurality. It tries to understand the Christian faith re-interpreted in a contemporary cultural context to ensure that the faith remains recognisable, credible and meaningful for contemporary people.

Institutional Secularisation This school type renounces Catholic school identity and moves to secularisation.

Kerygmatic Dialogue One way dialogue. The Catholic faith is presented in a non-forceful way but no engagement occurs with other faiths. There is open communication but any ‘un-catholic’ thinking would not be taken on.

Literal Belief Direct and literal belief in a transcendent God. Literal acceptance of doctrinal belief contents.

Magisterium The authority that lays down what is the authentic teaching of the Church. The magisterium of the Catholic Church is made up of the Pope and the College of Bishops.

Melbourne Scale Explores from a theological perspective, ways Catholic schools can give shape to their identity in a pluralising cultural context.

Monologue School A traditional Catholic School for Catholics, led by Catholics. (maximum Catholic Identity, minimum solidarity)

Mystagogy “mystagogy,” from the Greek words meaning “to lead through the mysteries.” Teaching people about the rituals and practices of the faith, especially to new members e.g. catechumens.

Normative Level The ideal practice that could occur within the school. The ideal practice as perceived by the school members regarding the perfect identity of Catholic schools.

Plurality A term for the condition of harmonious co-existence between followers of different religions or religious denominations.

Positive Anthropology Coming from the position that the world and everything in it is essentially good.


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Post Critical Belief (second naiveté) Believing in God, despite critical reasons not to believe. After

a restorative reinterpretation, religious contents become meaningful again, despite rational critique. Post-critical believers are well aware of the many critiques that could be raised against religion, but nevertheless they keep holding on to their faith: they choose to remain confident. They have a symbolic understanding of God.

The Post-Critical Belief Scale (PCB Scale) The Post-Critical Belief Scale assist in understanding styles of

religious belief. It will assist schools in profiling and measuring the different attitudes toward religion that exist among their Catholic education community.

Recontextualising Dialogue An open dialogue between the Catholic faith and other faiths (where the Catholic tradition is preferential). It is about looking creatively and with an open mind for renewed insights in what it could mean to be Catholic in the midst of contemporary culture. It is a transformative process where both parties are left changed.

Relativism Religion is approached in a symbolic way; however belief in a transcendent God is excluded. All religions are equally true and equally untrue- ultimately they are all meaningless.

Sacramentality Celebration of God’s presence in creation (seeing God in all things). The holiness of the ordinary and everyday life.

Secularisation The fading away of the Catholic identity of the school. The preference of the Catholic faith diminishes as do the symbols, rituals and traditions associated with the faith.

Solidarity Solidarity is a truly universal bond, linking together all human beings, of every nation, race and belief.

Theological Normativity The preference position taken based on theological grounds.

Transcendence Refers to the aspect of God’s nature and power which is wholly independent of (and removed from) the material universe.

Victoria Scale Explores the ways in which a Catholic school, in a multicultural and multi-religious society, manages the twofold challenge of defining its individual character as well as exercising solidarity.


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REFERENCES TO ADDITIONAL LITERATUREThese publications and texts provide information about the theological background, the view on Catholic identity, the religious education didactics and the typologies of belief styles and school identity models that underpin the Enhancing Catholic School Identity Project.

BOEVE, L., Interrupting Tradition. An Essay on Christian Faith in a Postmodern Context (Louvain Theological and Pastoral Monographs 30), Leuven, Peeters, 2002.

BOEVE, L., God Interrupts History: Theology in a Time of Upheaval, London - New York, Continuum, 2007.

BOEVE, L., Beyond Correlation Strategies. Teaching Religion in a Detraditionalised and Pluralised Context, in H. Lombaerts & D. Pollefeyt (ed.), Hermeneutics and Religious Education (BETL 180), Leuven, Peeters, 2004, 233-254.

D’ORSA, J., & D’ORSA, T., Leading for Mission. Mulgrave, Vaughan Publishing, 2013.

GROOME, T. What makes a school Catholic? In T.McLaughlin, J.O’Keefe (Eds), The contemporary Catholic school: Context, identity and diversity (pp 107-125). London: The Falmer Press, 1996.

POLLEFEYT, D., The Difference of Alterity. A Religious Pedagogy for an Interreligious and Interideological World, in J. De Tavernier et al. (ed.), Responsibility, God and Society. Theological Ethics in Dialogue. Festschrift Roger Burggraeve (BETL, 217), Leuven, Peeters, 2008, 305-330.

POLLEFEYT, D., Interreligious Learning (BETL, 201), Leuven, Peeters, 2007, 340 p.

POLLEFEYT, D., The Lustre of Life. Hermeneutic-Communicative Concept of Religious Education, English translation of the Dutch article: De Luister van het Leven. Hermeneutisch-Communicatief Godsdienstonderwijs, in Narthex 13/1 (2013), 62-68.

POLLEFEYT D. & BOUWENS, J., Identity in Dialogue. Assessing and enhancing Catholic school identity. Research methodology and research results in Catholic schools in Victoria, Australia (Christian Religious Education and School Identity, 1), Zürich

– Berlin, LIT-Verlag, 2014, ISBN 978-3-643-90550-5, 472 p.

POLLEFEYT, D., & BOUWENS, J., Framing the identity of Catholic schools. Empirical methodology for quantitative research of the Catholic identity of an education institute, in International Studies in Catholic Education 2-2 (2010) 193-211.

POLLEFEYT, D., & BOUWENS, J., The Post-critical Belief Scale, the Melbourne Scale and the Victoria Scale ‘for dummies’, unpublished interpretation manuals of the typological scales of the Enhancing Catholic School Identity Project, K.U. Leuven, 2009.

POLLEFEYT, D., & BOUWENS, J., Dialogue as the Future. A Catholic Answer to the ‘Colourisation’ of the Educational Landscape, English translation of the Dutch article: Dialoog als Toekomst. Een Katholiek Antwoord op de Verkleuring van het Onderwijslandschap, in P. Keersmaekers, M. van Kerckhoven & K. Vanspeybroeck (ed.), Dialoogschool in Actie! Mag Ik er Zijn Voor U?, Antwerpen, Halewijn / VSKO / VVKHO, 2013, 49-60.

Documents

Understanding and Interpreting Your Report · Understanding and Interpreting Your Report BCE Leuven Project ~ 6 ~ KEY MESSAGES ... Relativity and Post-Critical Belief ... Understanding