briefing for archbishop mark coleridge new religion...

Briefing for Archbishop Mark Coleridge

New Religion Curriculum P-12 Brisbane Catholic Education Archdiocese of Brisbane

Prepared by Mark Elliott Principal Education Officer Religious Education 27 July 2012

Briefing for Archbishop Mark Coleridge New Religion Curriculum

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Contents

Key Messages 3 Current State of Play: Religious Education in the Catholic Schools of the Archdiocese of Brisbane 4 Archdiocesan Consultations about Religious Education in Catholic Schools and the Strategic Plan 2011-2015 6 Challenges Impacting on Contemporary Religious Education in the 7 Archdiocese of Brisbane Reorganising the Current Religious Education Curriculum 10 Design of the new Religion Curriculum P-12 11 Structure of the new Religion Curriculum P-12 13 Enhancing Religious Education in the Archdiocese of Brisbane 18 Archdiocesan and Inter-Diocesan Consultation and Collaboration Structures 18


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Key Messages of this Briefing

The Archdiocese of Brisbane, Religious Education Guidelines has provided outstanding support to religious educators since its release in 1997 and ongoing development (1997-2008). Evidence from external cyclic reviews, survey data, extensive consultations and the Religious Institute Schools Visitation Process indicates a generally high quality of religious education teaching and learning across the schools and colleges of the Archdiocese. The reorganisation of the Religious Education curriculum is intended to build on the considerable achievements of this period (1997-2012) and enhance the support provided to classroom teachers as they confront the challenges of the contemporary religion classroom.

The focus of the reorganisation of the Religion Curriculum P-12 involves a review of the current Syllabus to ensure that the theological intent of its content is presented to teachers in clear, educational language illustrated through the use of exemplars from classroom practice. The Religion Curriculum P-12 will clearly articulate what teachers are expected to teach and students are entitled to learn. Teachers will be supported through the design and development of engaging, locally produced, online teaching and learning resources that incorporate the use of digital learning tools. The reorganisation of the Religion Curriculum P-12 is designed to bring into closer alignment the two distinct but complementary dimensions of Religious Education as it is understood currently in this Archdiocese: Teaching people religion (the classroom teaching and learning of religion) and teaching people to be religious (the religious life of the Catholic school). From September 2013, every school in the Archdiocese will be required to have a validated School Religious Education Program that meets the requirements of the new curriculum.


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Current State of Play: Religious Education in the Catholic Schools of the Archdiocese of Brisbane

In 1994 Archbishop Bathersby, on the recommendation of the Catholic Education Council, approved a policy statement concerning the Religious Education of school-aged Catholics entitled, That They May Have Life. This policy statement provided valuable direction for the drafting of new Religious Education Guidelines which were prepared from 1994-1996 and mandated for use in every Catholic school in the Archdiocese by Archbishop Bathersby from 1997. The Guidelines comprise two documents: A Statement on Religious Education for Catholic Schools (1997) This document provides a framework for curriculum development in Religious Education as an area of learning by outlining the specific purposes of Religious Education, the principles that guide the teaching and learning of Religious Education and the priorities that should be common to all school Religious Education programs. It describes the four strands (Scripture, Beliefs, Celebration and Prayer, and Morality) around which the content, processes and skills are grouped. Finally, the Statement describes in broad terms how students learn and what are the distinguishing features of students at each stage of the learning process.

Executive Summary

In the Catholic Schools of the Archdiocese of Brisbane, Religious Education is

understood to comprise two distinct but complementary dimensions: teaching people religion (the classroom teaching and learning of religion) and teaching people to be religious in a particular way (the religious life of the Catholic school).

The two authoritative documents mandated for use in every Catholic school across the Archdiocese are A Syllabus for Religious Education for Catholic Schools (1997) and Guidelines for the Religious Life of the School (2008).

A suite of resources has been produced to support both dimensions: the

classroom teaching and learning of religion and the religious life of the Catholic school. These are made available to all schools through the Religious Education website.

Since 1997 an important guiding principle has been to ensure that the

classroom teaching and learning of religion reflects the philosophy, structure, academic rigor, monitoring, assessment and reporting used in other curriculum areas.

Classroom teachers have often expressed difficulty in adequately translating

the theological statements of the current Syllabus into appropriate educational content. For that reason, priority has always been placed on the provision of high quality teaching and learning resources specifically designed and locally produced for the schools of the Archdiocese of Brisbane.

http://ri.bne.catholic.edu.au/ree/RE/REL/Documents/A%20Statement%20on%20Religious%20Education%20for%20Catholic%20Schools.pdf

http://ri.bne.catholic.edu.au/ree/RE/REL/Documents/A%20Syllabus%20for%20Religious%20Education%20for%20Catholic%20Schools.pdf


http://ri.bne.catholic.edu.au/ree/RE/REL/Documents/Guidelines%20for%20the%20Religious%20Life%20of%20the%20School.pdf


http://ri.bne.catholic.edu.au/ree/RE/Pages/default.aspx

http://ri.bne.catholic.edu.au/ree/RE/Pages/default.aspx



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A Syllabus for Religious Education for Catholic Schools (1997) The current Syllabus is based on the Catechism of the Catholic Church (1994) and specifies in theological language what teachers are expected to teach and students are expected to learn across six bands (years 1-3, years 4-5, years 6-7, year 8, years 9-10 and years 11-12). Content is arranged in four strands with a number of sub-strands under each (See Table 1).

Current Religious Education Guidelines 1-12

Scripture Understanding the Bible

Using the Bible

Beliefs Human Existence

Understanding God

The Mystery of Christ

Church/Kingdom

Celebration and Prayer

Sacraments Spirituality

Morality Foundations Moral Life Social Teaching of the Church

Table 1 Current Religious education Guidelines 1-12

Religious Education Years 1-10 Learning Outcomes (2003) In 2003 the content of the syllabus was reorganised into learning outcomes to assist teachers to make connections between the classroom teaching of religion and the approach to curriculum taken by other subject syllabi produced through the Queensland Studies Authority. While the Syllabus remained the authoritative document, the release of the Religious Education Years 1-10 Learning Outcomes (2003) publication was of considerable assistance to teachers because content now appeared in educational rather than exclusively theological language while at the same time making clear links with the Syllabus. Classroom Support Materials in Religious Education (2003-2012) To support the newly developed learning outcomes, a suite of 41 modules was written for years 1-12 each providing teaching and learning activities consistent with the intent of the syllabus. These resources continue to be widely used across the Archdiocese and for most teachers remain the entry point into the theological content of the Syllabus. Religious Education Curriculum Guidelines for the Early Years (2007) In preparation for the commencement of the prepatory year (prep) in Queensland schools in 2007, Religious Education Curriculum Guidelines for the Early Years (P-2) were produced. This substantial document provided further assistance to teachers in translating the theological content of the syllabus into classroom teaching and learning. These Guidelines are supported with a number of units of work designed specifically for years P-2. Guidelines for the Religious Life of the School (2008) The Guidelines for the Religious Life of the School (RLOS) has a parallel authority with the 1997 Syllabus. Both carry the imprimatur of the Archbishop of Brisbane. Together they form the authorised sources for Religious Education in the Archdiocese of Brisbane. RLOS has been widely accepted across the schools of the Archdiocese. Substantial online support resources have been developed to accompany these Guidelines. The Religious life of the Catholic school is viewed as comprising four components, each of three elements: Religious Identity and Culture (ethos and charism, authentic Christian community, sense of the sacred); Prayer and Worship (Christian prayer, celebrating liturgy and sacraments, ritualising everyday life); Evangelisation and Faith Formation (living the gospel, spiritual formation, witness to the wider community); and Social Action and Justice (justice in the school community, action for justice, reflecting on action for justice) (see Table 2).


http://ri.bne.catholic.edu.au/ree/RE/REL/Documents/Religious%20Education%20Years%201%20to%2010%20Learning%20Outcomes%20Book.pdf

http://ri.bne.catholic.edu.au/ree/RE/CLT/Pages/Modules.aspx

http://ri.bne.catholic.edu.au/ree/RE/REL/Documents/RE%20Guidelines%20for%20the%20Early%20Years.pdf



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Table 2 Religious Life of the School

Archdiocesan Consultations about Religious Education in Catholic Schools and the Strategic Plan 2011-2015

Executive Summary Schools and other stakeholders were consulted during 2010-2011 regarding the status of Religious Education across the schools of the Archdiocese. This led to the development of a Strategic Plan 2011-2015 to guide the design and production of the new curriculum. Broad findings from the consultations are noted below. Findings of the Primary School consultations: The current syllabus is difficult to interpret but the modules, learning outcomes and other resources have assisted greatly in this task. The current resource materials (modules) are highly regarded. Teachers need high quality resource materials that are locally produced and relevant to the students in this Archdiocese. Some teachers have difficulty in the teaching of scripture particularly old testament and new testament texts other than the Gospels. Religious Education needs to engage students through the use of digital learning tools and online learning modes. Schools are ready for change and want to see the new curriculum embrace the Australian curriculum. Core outcomes of the Secondary School consultations: Many teachers claim insufficient theological knowledge to deal with some issues particularly in senior secondary. Secondary schools frequently experience difficulty in recruiting suitable Religion teachers but the commitment of RE teachers is commended. When Religious Education is taught as part of an “integrated approach” in the junior secondary curriculum the RE content sometimes lacks academic rigor. The use of digital learning tools needs to be incorporated into the new curriculum. Secondary teachers of religion need on-site, point of time professional learning in Theology.

http://ri.bne.catholic.edu.au/ree/RE/newrecurriculum/Documents/The%20New%20Religion%20Curriculum%20Strategic%20Plan%202011%20-%202015.pdf


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New Religion Curriculum Strategic Plan 2011-2015 Following consultations with schools, a Strategic Plan was developed to provide some broad principles and directions for the design of the new Religion Curriculum P-12. The New Religion Curriculum Archdiocese of Brisbane Strategic Plan 2011-2015 is designed around ten key questions:

Why reorganise the Religion curriculum? What are the challenges impacting on contemporary Religious Education? What principles should guide the design and development of the new Religion curriculum P-12? How will the Religion curriculum P-12 be organised? What are some design features of the new Religion curriculum? What were the outcomes of the system-wide consultation regarding senior secondary Religious

Education? How will the new Religion and Ethics course for senior secondary students be designed? What is the proposed timeline? What are the staffing implications and consultative processes and structures? What is the implementation timeline for schools?

Some Broad Directions resulting from the Consultations The Religious Education Curriculum Design and Development Committee comprises the Principal Education Officer (RE), Senior Education Officer (RE) and six Education Officers (RE) working in the School Service Centres. In responding to both the primary and secondary consultations, the committee agreed that:

The new Religion Curriculum P-12 (formerly called the syllabus) should present the core content (religious knowledge, deep understandings and skills) in plain English using educational language, and that elaborations (examples of classroom practice) should appear on the same page as core content for each strand/year level.

Accompanying teaching resources should be offered online and incorporate digital learning tools. Six units would be developed for each year level (1-6) and four units for each year level (7-10).

A new online Religion and Ethics course should be produced for years 10-12. Each of the 12 units should emphasise the home tradition (Catholic Christian tradition) and model the use of digital learning tools.

The scripture component of the new curriculum should place a renewed emphasis on the connections between the Old and New Testaments as well as Paul’s Letters.

The use of digital learning tools in the new Religion and Ethics course will provide a glimpse for teachers into how they will be incorporated into the teaching resources for years 1-10.

Implementation of the new curriculum should be undertaken directly with teachers and not relying wholly on APREs to induct teaching staff.

Theological background for teachers needs to be provided in the new Religion Curriculum P-12 as well as the teaching resources and units of work.

New models of delivering theology for teachers need to be explored including online, onsite approaches.




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Challenges Impacting on Contemporary Religious Education in the Archdiocese of Brisbane

Extensive consultations with schools were carried out during 2010-2011. Resulting data indicates that the demographics that apply to the students, parents and staff of the schools in the Archdiocese have changed significantly since the release of the current Syllabus in 1997. Further data was analysed from an extensive study undertaken by the Brisbane Catholic Education Office, Who’s Coming to School Today? (October 2010). Enhanced accreditation and eligibility processes for teachers of Religion are in place The accreditation processes to teach religion in a Catholic School are clearly articulated in policy and, for the most part, consistently applied in practice. Pathways for accreditation have been greatly enhanced particularly through REAP (Religious Education Accreditation Program), a four-day course taught by BCE Religious Education specialists and made available to every graduate teacher employed in a BCE school. Substantial numbers of teachers from Religious Institute schools also attend REAP. The professional learning territory changes rapidly and this presents considerable challenges in maintaining existing programs while continually seeking new ways to address the needs of a diverse teaching cohort.

Executive Summary

Enhanced accreditation and eligibility processes for teachers in Religion have required continual development of teacher professional learning courses and close cooperation with ACU, other universities and Archdiocesan providers.

Increasing numbers of graduate teachers have no preservice Religious Education qualifications, lower levels of religious literacy and a tenuous grasp of Catholic anthropology.

Significant numbers of Year 8 students are entering Archdiocesan Catholic schools from

schools other than Catholic.

Available data indicates low levels of parish affiliation by many Catholic parents and students and increasing numbers of students and families who claim no religious identity.

A pervasive secularisation in the broader Australian community presents challenges for

classroom teachers of Religion and for Catholic schools generally.

Changes to the structure of schooling in Queensland from 2015 will result in Year 7 becoming the first year of secondary schooling. This is expected to put some pressure on staffing and professional learning for secondary teachers of Religion.

Parish priests, parents, staff and students hold varying, sometimes contrasting views

about the role and purpose of Religious Education in the Catholic school.


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Increasing numbers of graduate teachers have no preservice Religious Education qualifications, low levels of Religious literacy and a tenuous understanding of Catholic anthropology Approximately half of primary graduate appointments now come from universities other than ACU. For many, their understanding of Catholic anthropology is based on their experience of attending a Catholic school as a student. Professional learning for graduate teachers needs to be multimodal and directly related to their work as a classroom religious educator. Increasing numbers of teachers with postgraduate RE and/or Theology qualifications Through the BCE scholarship scheme, increasing numbers of teachers are undertaking university level qualifications in Religious Education and/or Theology. Every graduate teacher employed in a BCE school without the necessary 4 units is able to undertake the joint REAP/Graduate Certificate in Religious Education, fully sponsored through BCE. However, this territory is continually changing and monitoring the study progress of expanding numbers of teachers is human resource intensive. Significant numbers of Year 8 students entering Archdiocesan Catholic schools come from schools other than Catholic This has significant implications for the classroom teaching and learning of religion at year 8 (and from 2015 in year 7). Low levels of religious literacy and varying levels of interest in undertaking Religious Education requires a differentiated religion curriculum. There is not a strong culture in many secondary schools to support this and the current Syllabus is not designed to allow for the required levels of flexibility and differentiation. Low levels of parish affiliation by many Catholic parents and students and increasing numbers of students and families who claim no religious identity Between 60-80% of students and parents, and approximately 40% of staff, do not attend Church outside school, or do so rarely (Who’s Coming to School? (2010), Executive Summary, p. 3). This has implications for the way both parents and students view Religious Education. It places greater emphasis on the need to provide a classroom religion program that is strong in Catholic religious literacy while at the same time is respectful of the reality of students’ lives and contexts. Approximately 50% of year 9 and year 12 students never attend a religious service outside of school (Who’s Coming to School Today? (2010), Executive Summary, p. 3). A pervasive secularisation in the broader Australian community According to the 2011 census, the number of Australians nominating “no religion” on their census form has increased substantially (18.7% to 22.3%), to become the number two option nationally and the number one option in five of eight states and capital cities. Catholic schools are inextricably connected to the hegemonic culture in which they are located. A pervasive secularism together with a growing materialism in Australian society presents significant challenges to each Catholic school. It is increasingly difficult for Catholic schools generally, and for the Religious Education program in particular to engage students with an authentically Gospel-centred, countercultural lens through which to view the world. This challenge is exacerbated when some teaching staff do not have a strong foundation in Catholic anthropology. Changes to the structure of schooling in Queensland from 2015 From 2015, year seven will become the first year of secondary schooling in Queensland. This is expected to put some pressure on staffing and professional learning for secondary teachers of Religion. Parish priests, parents, staff and students hold varying, sometimes contrasting views about the place of religion in the Catholic school In the Who’s Coming to School? data (Final Report, 2010, p. 98) priests responded differently from students, parents and staff to the question of what Catholic schools should do. For example, the least important things identified by parents were that their child’s school should teach students to pray and


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encourage students to attend mass. Similarly, Year 12 students thought the most important things their school should have taught them by the time they finish school were helping them achieve well in the subjects they study and helping them prepare for future employment. The least important things identified by Year 12 students were to teach the values of the Gospel, teach students religious education at a level comparable with other subjects, and encourage students to attend mass. A similar pattern was evident amongst Year 9 students. Staff thought the most important things a Catholic school should do were to teach students to behave correctly and help students to come to know Jesus. The least important things identified by staff were preparing students for University and teaching students to pray. However, for parish priests, by far the most important thing that a Catholic school should do is develop students’ understanding of the Catholic faith, followed by teaching the values of the Gospel and helping students to come to know Jesus.

Reorganising the Current Religious Education Curriculum

The New Religion Curriculum Strategic Plan 2011-2015 proposes eight (8) reasons for the reorganisation of the current Religion curriculum.

There is a need to update the scope and focus of the current Statement on Religious Education (1997) in order to better express the nature and purpose of Religious Education in contemporary Catholic schools.

Many teachers require assistance in adequately translating the theological statements of the current syllabus into appropriate educational content.

The demographics of students, parents and staff in Archdiocesan schools have changed dramatically since the production of the current guidelines in 1997.

There is a need to continually monitor the strategic support and resourcing offered by BCEO for senior secondary religion courses and look for new ways to engage students at this level.

There is a need to align strategic directions in Religious Education with the introduction of the Australian Curriculum.

The current Guidelines do not acknowledge the presence of ecumenical schools within the BCE community of schools.

There is a need to review and enhance the pedagogy of the current resources and promote contemporary approaches to the teaching and learning in an online, digital environment.

Executive Summary A number of reasons are proposed for the reorganisation of the existing Religious Education curriculum. The three key reasons are:

Many teachers experience difficulty in adequately translating the theological statements of the current Syllabus into appropriate educational content.

The demographics of students, parents and staff in Archdiocesan schools have changed dramatically since the production of the current guidelines in 1997.

There is a need to re-engage students by review and enhancing the pedagogy of the

current Syllabus and teaching resources consistent with contemporary approaches to the teaching and learning in an online, digital environment.





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While the current Guidelines for the Religious Life of the School (RLOS) have a parallel authority with the Syllabus they do not clearly specify what is mandated or expected of schools in terms of cultivating their religious life. There needs to be improved alignment between RLOS and the classroom and teaching and learning of religion as well as greater specificity in terms of expectations related to the religious life of the school.

Design of the new Religion Curriculum P-12

Ten (10) design principles have guided the writers in preparing the draft curriculum:

Core content should be presented in a clear, precise way, written in plain English and expressed using educational rather than exclusively theological language. The core content should clearly articulate what teachers are expected to teach and students expected to learn at each year level.

The current aim of Religious Education should be adjusted to better reflect the reality of contemporary Catholic schools in this Archdiocese. To form students who are literate in the Catholic and broader Christian tradition so that they might participate critically and effectively in faith contexts and wider society.

Executive Summary In brief, the ten design features of the proposed new Religious Curriculum P-12 are:

Core content written in educational language that draws on the existing Syllabus and the Catechism of the Catholic Church.

Revision of the Aim for Religious Education to better reflect the reality of contemporary schools, families and students.

Core content that clearly expresses what teachers are expected to teach and students

are expected to learn.

Core content that explicitly articulates a Catholic Christian worldview that integrates faith, life and culture.

Curriculum design that is consistent with the Australian Curriculum.

A reconceptualist view of learning consistent with the approach taken in the

Archdiocese since 1997.

Explicit connections between the classroom teaching and learning of religion and the religious life of the school.

Content that embraces a Catholic anthropology while emphasising ecumenism and a

multifaith Asia-Pacific context.

Consistency with the Melbourne Declaration: Educational Goals for Young Australians.

A renewed emphasis on Scripture (specifically Old Testament), Church History, Liturgy and World Religions.



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The content and skills should reflect a Catholic Christian worldview that integrates faith, life and

culture. “A faith that does not become culture is a faith that has not been fully received, not thoroughly thought through, not fully lived out”. Pope John Paul II.

The classroom teaching and learning of Religion should reflect the philosophy, content focus, structure, academic rigor and assessment and reporting modes used in other curriculum areas. The primary focus of the classroom teaching and learning of religion is educational. It is an important area of human culture and thus worthy of study in its own right. To promote the importance of Religion as an area of learning it needs to align with the Australian Curriculum.

The design and development of the new religion curriculum should continue to reflect a reconceptualist approach. A reconceptualist approach builds on the work of Gabriel Moran (1991) and acknowledges that Religious Education comprises two distinct but complementary dimensions: teaching people religion (classroom teaching and learning of religion) and teaching people to be religious (the religious life of the school). This approach also builds on the work of Michael Grimmitt (2000) by emphasising an integrated pedagogy focused on learning about religion, learning from religion and learning through religion.

The design and development of the new religion curriculum needs to build on the best practice in Religious Education currently being enacted in the schools and colleges of the Archdiocese and the broader educational community. Teachers need to view the new Religion Curriculum P-12 as the primary source document and the first point of entry into the core content and skills. This is best achieved if the suggested teaching and learning activities, exemplars and learning elaborations appear in the one document. The new Religion curriculum needs to lead the way in the use of digital learning tools, differentiated pedagogy and inquiry learning processes.

The framework should bring into closer alignment the two dimensions of Religious Education: the classroom teaching of religion and the religious life of the school. RLOS needs to appear alongside the Religion Curriculum P-12 with clear links between them. It is proposed that RLOS no longer be referred to as guidelines and instead simply, “The Religious Life of the School P-12”.

The pedagogical direction should reflect an inquiry-based approach to learning that aligns closely with current developments in the Australian Curriculum. The design of the new Religion Curriculum P-12 needs to resemble the online ACARA environment with the same online functionalities. Pedagogy needs to be consistent with the BCE Learning and Teaching Framework, drawing on the work of John Hattie’s research on maximizing impact on learning (2012).

Content should emphasise a Catholic anthropology while also embracing an ecumenical perspective reflecting the multi-faith context and reality of contemporary religion classrooms. The new Religion Curriculum needs to enhance the content of the Church strand and introduce a new sub-strand, World Religions.

The structure and presentation of material should resemble the Australian Curriculum and build on the Melbourne Declaration on Educational Goals for Young Australians. The classroom teaching and learning of religion has a valuable contribution to make in assisting students to understand the role of religion in human affairs and achievements. Consequently, the new Religion Curriculum P-12 should explicitly contribute to the Educational Goals for Young Australians (Melbourne Declaration, 2008).


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Structure of the new Religion Curriculum P-12 Executive Summary

The new Religion Curriculum P-12 will be organised around four overlapping age bands to align with the Australian curriculum. They are:

Ages 4-8 (Prep-2) to be known as the Early Years Religion Curriculum

Ages 8-12 (Years 3-6) to be known as the Primary Years Religion Curriculum

Ages 12-15 (Years 7-10) to be known as the Middle Years Religion Curriculum

Ages 15-18 (Years 11-12) to be known as the Senior Secondary Courses in Religion. The table below indicates some indicative core content for one of the strands: Scripture - Old Testament and New Testament.

Sacred Texts Strand Prep Level

Old Testament Indicative Content Prep Level

Christians venerate the Bible as a sacred book in many ways, including proclamation in prayer celebrations and meditative reflection in personal prayer. Familiarity with characters, events and messages from some key Old Testament stories (e.g. Creation stories, Noah, Joseph, Moses, Abraham and Sarah) is a means of connecting Scripture and real life.

New Testament Indicative Content Prep level

Christians venerate the Bible as a sacred book in many ways, including proclamation in prayer celebrations and meditative reflection in personal prayer. The Gospels tell the good news of Jesus. Familiarity with characters, events and messages from some key New Testament stories (e.g. Jesus’ family, Jesus’ followers, those healed by Jesus, those who welcomed Jesus, Passion and Resurrection narratives) is a means of connecting Scripture and real life.

Executive Summary This table indicates the proposed strands and sub-strands of the new Religion Curriculum P-12.

Strands and Sub-strands of the New Religion Curriculum P-12

Sacred Texts

Old Testament

New Testament

Christian Writings and Wisdom

Beliefs

Trinity: God, Jesus the Christ, Spirit

Human Existence

World Religions

Church

Liturgy and Sacraments

People of God

Church History

Christian Life

Moral Formation

Mission and Justice

Prayer and Spirituality


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Sacred Texts Strand Year 1

Old Testament Indicative Content Year One

For Christians, the Bible is a sacred book. The Old Testament describes how the people of Israel have reflected on God’s presence in their lives (e.g. Moses, Abraham, Noah, Joseph, Ruth, Ezekiel, Jeremiah).

New Testament Indicative Content Year One

The Gospels of Matthew, Mark, Luke and John provide unique insights into the life and teaching of Jesus.


Old Testament Indicative Content Year Two

The Bible is a library of books. It is made up of two parts: the Old Testament and the New Testament. The Church teaches that the Bible is an inspired account of God’s self-revelation. The Old Testament describes God’s relationship with the Jewish people. The Abraham and Sarah story is one example of how God relates with people (e.g. the call of Abraham and Sarah Genesis 17: 1-8; 15-22)

New Testament Indicative Content Year Two

The New Testament consists of 27 books that proclaim the life and teaching of Jesus and the early Christian Church. The life and teaching of Jesus is the primary source of God’s self-revelation in the New Testament. Knowledge of the historical, cultural and geographical context of the 1st Century Mediterranean world assists the reader of the Gospels to better appreciate the life and times of Jesus.


Old Testament Indicative Content Year Three

Old Testament scriptures use many different images to portray God (e.g. fire, rain, potter, mother, refuge, sanctuary, lover).

The Psalms are used in prayer, especially in praise of and thanksgiving to God.

New Testament Indicative Content Year Three

Knowledge of the cultural contexts of the Gospels assists the reader to better understand the life and teaching of Jesus.

The New Testament is a collection of text types (e.g. Gospels, the Acts of the Apostles, letters, other apostolic writings), which differ, depending on the intention and context of the human author. The intention of the human author is important in determining the nature of the truth revealed in the text (e.g. historical truth, factual truth, religious truth).


Old Testament Indicative Content Year Four

The books of the Old Testament contain a variety of text types including historical narratives, sacred myths, poetry, legal codes and wise sayings. God’s Word is revealed through an understanding of the books and text types of the Old Testament. The human author’s choice of text type is important in determining the nature of the truth revealed in the text (e.g. historical truth, factual truth, religious truth).

The Bible’s referencing system is structured according to book, chapter and verse. The contents and index of the Bible assist the reader to locate books, people, places and things.

New Testament Indicative Content Year Four

Understanding God’s Word is aided by an awareness of the books and text types of the New Testament. Within each Gospel there are a variety of text types, each with particular textual features.

The use of different language features (images, characters, setting, and vocabulary) in retelling key parables from the New Testament (e.g. Lost Sheep, Lost Coin, Two Sons) can assist the reader to make meaning of Scriptural teachings. The Bible’s referencing system is structured according to book, chapter and verse. The contents and index of the Bible assist the reader to locate books, people, places and things.


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Old Testament Indicative Content Year Five

The Psalms of the Old Testament are a model for personal and communal prayer. There are three main forms of Psalms in the Old Testament: Psalms of lament (sorrow), Psalms of thanksgiving and Psalms of praise (Hymns)

New Testament Indicative Content Year Five

The contexts of the Gospel writers (e.g. purpose of the writer, time of writing, intended audience, point of view) shaped their Gospels. The context of the Gospel writer is important in determining the nature of the truth revealed in the text (e.g. historical truth, factual truth, religious truth).

A range of Biblical tools (including timelines, Biblical atlases, Biblical dictionaries, annotated Bibles, simple Biblical commentaries, online Bible search engines and Gospel parallels) is used to assist in deepening awareness of New Testament texts.


Old Testament Indicative Content Year Six

Key messages of Old Testament prophets are identified within their social, cultural and historical contexts.

A range of Biblical tools (including timelines, Biblical atlases, Biblical dictionaries, annotated Bibles, simple Biblical commentaries, online Bible search engines) is used to assist in deepening awareness of Old Testament texts.

New Testament Indicative Content Year Six

The Church teaches that the Holy Spirit guided the formation of the New Testament and the whole of Scripture. Inspiration means the human authors of Scripture, guided by the Holy Spirit and using their own knowledge and skills, revealed God’s nature and teaching. The intention of the human author is important in determining the nature of the truth revealed in the text (e.g. historical truth, factual truth, religious truth). Gospel writers use many images and titles for Jesus. The Gospels and other New Testament texts proclaim Jesus as fulfilling all of God’s promises in the Old Testament (including Messiah, Son of Man, and Saviour).


Old Testament Indicative Content Year Seven

Contextual information (literary form, historical and cultural context and human author’s intention) assists the reader to gain deeper awareness of Old Testament texts. The intention of the human author is important in determining the nature of the truth revealed in the text (e.g. historical truth, factual truth, religious truth).

New Testament Indicative Content Year Seven

Contextual information (literary form, historical and cultural context and human author’s intention) assists the reader to gain deeper awareness of New Testament texts. The intention of the human author is important in determining the nature of the truth revealed in the text (e.g. historical truth, factual truth, religious truth). The Gospels are not simply eyewitness accounts of the life of Jesus, but are post-resurrection texts intended for different audiences. Three stages can be distinguished in the formation of the Gospels: the life and teaching of Jesus, the oral tradition and the written Gospels. Each Gospel depicts Jesus in a particular way.


Old Testament Indicative Content Year Eight

The theme of covenant, as unique relationship between God and God’s people, is central to understanding the Old Testament. Old Testament prophets used dramatic actions and challenging messages to call God’s people to be faithful to the Covenant.

New Testament Indicative Content Year Eight

The Acts of the Apostles provides one account of the preaching, the achievements and challenges of the earliest followers of Jesus after Pentecost. Some early followers of Jesus, as depicted in the Acts of the Apostles, continued Jewish practices as part of their way of imitating the life and teaching of Jesus.


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Old Testament Indicative Content Year NIne

Four sources combined to form the Pentateuch. They are: the Priestly source (P), Deuteronomist (D), the Elohist (E) and the Jahwist (J). Key themes of the Pentateuch include: creation, sin, covenant, law and promise, worship and Chosen People.

New Testament Indicative Content Year NIne

The Church teaches that application of Biblical criticism (including form criticism and narrative criticism) helps the reader better understand the purpose and message of biblical texts.

The miracle stories and parables have historical and cultural settings, as well as well-defined structures.

The intention of the human author is important in determining the nature of the truth revealed in the text (e.g. historical truth, factual truth, religious truth). Understanding, interpretation and use of biblical texts by Christians have evolved over time.


Old Testament Indicative Content Year Ten

Old Testament texts portray God using a variety of different titles, images and attributes (e.g. Creator, Lord, Divine Wisdom, Avenger, Judge, Rescuer, Searcher of Hearts, Supreme Governor, being eternal, immutable, invisible, incomprehensible, faithful companion, omniscient, All Holy, All Just, fire, rain, potter, mother, father, refuge, sanctuary, lover, shepherd, protector). These different portrayals of God need to be understood in their historical and cultural setting, taking into account each human author’s intention and message.

The intention of the human author is important in determining the nature of the truth revealed in the text (e.g. historical truth, factual truth, religious truth). An understanding of these Old Testament representations of God can help the reader appreciate their relevance and application for today.

The Church teaches that application of biblical criticism (including socio-historical criticism) assists the reader to deepen awareness of Old Testament texts.

New Testament Indicative Content Year Ten

Characteristics, themes and key doctrines of the early Church (e.g. resurrection, grace and justification, love, the law and faith and works, use of charisms, original sin and the Body of Christ) can be found in the writings of St Paul. The application of rhetorical criticism helps the reader better understand these characteristics, themes and key doctrines and appreciate their relevance and application for today.

Sacred Texts Strand Senior Secondary Years 11 & 12

Old Testament Indicative Content Years Eleven & Twelve

Old Testament texts need to be understood in their proper historical and cultural contexts. Application of Biblical criticism (exegesis) to Old Testament texts enables a deeper understanding of the recurring themes in the texts (e.g. covenant, liberation, preferential option for the poor, restoration, eschatology, parousia, judgement, hope and redemption) and the intentions of the human authors.

The intention of the human author is important in determining the nature of the truth revealed in the text (e.g. historical truth, factual truth, religious truth).

Old Testament texts are used by the Church to form and inform individuals, communities and traditions; assist personal and communal prayer; and provide insights into life and guidance for living (e.g. helping people to respond to global, ethical and justice issues and challenges).

New Testament Indicative Content Years Eleven & Twelve

The Reign of God is the focus of Jesus’ life and teaching and of the early Church’s preaching. New Testament texts need to be understood in their proper historical and cultural contexts. Application of Biblical criticism (exegesis) to New Testament texts enables a deeper understanding of the audiences and intentions of the human authors (e.g. the use of common sources by the human authors of synoptic gospels).

The intention of the human author is important in determining the nature of the truth revealed in the text (e.g. historical truth, factual truth, religious truth).

New Testament texts are used by the Church to form and inform individuals, communities and traditions; assist personal and communal prayer; and provide insights into life and guidance for living (e.g. helping people to respond to global, ethical and justice issues and challenges).


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The structure of the Religious Life of the School P-12 will remain unchanged with four components and three elements for each. Each element contains a number of organisers.

Religious Life of the School P-12

Religious Identity and Culture

Ethos and Charism Embedding the school’s ethos and charism Living the vision and mission Communicating the ethos and charism

Authentic Christian Community Respecting dignity and diversity Building quality relationships Practising Christian hospitality

Sense of the Sacred Creating a sense of the sacred Enhancing the religious culture Resourcing for a sense of the sacred

Prayer and Worship

Christian Prayer Drawing on the tradition Nurturing prayer life Providing a variety of experiences

Celebrating Liturgy and Sacraments Developing skills in liturgy Promoting participation in liturgy Celebrating Sacraments

Ritualising Everyday Life Ritualising life events Using prayer rituals in the school

Evangelisation and Faith Formation

Living the Gospel Creating a Christ-centred environment Embedding the gospel in practices and processes Celebrating the Good News

Spiritual Formation Providing formation for staff Planning formation for students Responding to diversity Seeking creative expressions

Witness to the Wider Community Celebrating with others Reaching out Making connections Communicating the message

Social Action and Justice

Justice in the School Community Respecting the dignity of all Praying for justice Building a just community

Action for Justice Applying Catholic social teaching Caring for the environment Learning through service

Reflecting on Action for Justice Promoting critical discernment Building a culture of reflection


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Enhancing Religious Education in the Archdiocese of Brisbane

Archdiocesan and Inter-Diocesan Consultation and Collaboration Structures

Executive Summary The new Religious Curriculum P-12 will enhance the teaching and learning of religion through a renewed emphasis in the following content areas:

Clear, explicit articulation of core content in terms of what teachers are expected to teach and what students are expected to learn.

Closer alignment between the classroom teaching and learning of religion and the religious life of the school.

The introduction of Old Testament studies as a discrete sub-strand across the P-12 curriculum.

The introduction of Church History from Years 3-12. The introduction of World Religions with a particular emphasis on the

relationship between Christianity and Judaism from Years 2-6 and a study of Buddhism, Hinduism, Islam and Judaism from Years 7-12.

The introduction of a sub-strand called Christians Writings and Wisdom designed to introduce students to the early Church Mothers and Fathers, spiritual traditions of the Church, communication of beliefs through music, architecture, art and the writings of contemporary Christian spiritual writers.

A suite of teaching resources that draws on contemporary classroom pedagogy, specifically through the use of digital tools.

The introduction of the new online Religion and Ethics course for senior secondary students.

Formal validation of school Religious Education programs.

Executive Summary The following structures are in place for consultation and collaboration within and beyond the Archdiocesan of Brisbane:

Religious Education Reference Group Religion Curriculum Project Team Religion Curriculum Writing Team.

The Principal Education Officer (Religious Education) also reports to the following individuals and groups on a regular basis regarding the Religion Curriculum Project:

Executive Director (through the monthly Report to the Executive Director) Deputy Executive Director (through the fortnightly meeting) Brisbane Catholic Education Leadership Team Catholic Education Council Principals and APREs.


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Religion Curriculum Reference Group The purpose of the reference group is to provide feedback, support and advice to the Religion Curriculum Project Team and to represent and update relevant stakeholders. Chair Kevin Twomey Deputy Executive Director Religion Curriculum Project Leader & Executive Officer Mark Elliott Principal Education Officer (Rel. Ed.) Religion Curriculum Project Manager Leigh Stower Senior Education Officer (Rel. Ed.) Congregational Leadership Nominee Anne-Marie Bliss St Patrick’s College, Shorncliffe Priest’s Council Nominee Fr Anthony Mellor Theological Advisor BCE Principal (Primary) Ann Hall St Finbarr’s School, Ashgrove BCE Principal (Secondary) Catherine Thompson Trinity College, Beenleigh RI School Nominee Bruce Franklin All Hallows School, Brisbane City Religious Education (North Schools) Pat Coughlan Area Supervisor, North Religious Education (South Schools) Mary Wallis Area Supervisor, South ACU School of Religious Education Assoc. Professor Peta Goldburg McAuley Campus Toowoomba Diocese Representative John Meneely Asst. Director, Religious Education Rockhampton Diocese Representative Di-Anne Rowan Asst. Director, Religious Education Townsville Diocese Representative John Crowley Education Officer (Rel. Ed.) Cairns Diocese Representative Colin Harvey Asst. Director, Religious Education Parents & Friends Nominee Machus de Ponte Religion Curriculum Project Team The Project Team comprises five (5) members. Leadership of the Religious Curriculum Project Mark Elliott Principal Education Officer (Rel. Ed.) Management of the Religion Curriculum Project Leigh Stower Senior Education Officer (Rel. Ed.) Senior Secondary Course Writer Cathy Whannell Education Officer (Rel. Ed.) Resources Production Coordinator Kerry Rush Senior Education Officer (Rel. Ed.) Theological Advisor Fr Anthony Mellor Archdiocese of Brisbane Religion Curriculum Writing Team The Writing Team comprises nine (9) BCEO Religious Education specialists. Leadership of the Writing Teams Leigh Stower Senior Education Officer (Rel. Ed.) Curriculum Writer Pat Lavercombe Education Officer (Rel. Ed.) Curriculum Writer Margaret Connors Education Officer (Rel. Ed.) Curriculum Writer James Robinson Education Officer (Rel. Ed.) Curriculum Writer Anne Victor Education Officer (Rel. Ed.) Curriculum Writer Vanessa Hall Education Officer (Rel. Ed.) Curriculum Writer Peter Olley Education Officer (Rel. Ed.) Curriculum Writer Beth Nolen Education Officer (Rel. Ed.) Curriculum Writer Cathy Whannell Education Officer (Rel. Ed.)