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Teacher and Student Evaluations of a Trial RE Curriculum: Implications for Scale

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Title: Teacher and Student Evaluations of a Trial RE Curriculum: Implications for Scale
Language: English
Authors: Sultmann, W., Lamb, J., Hall, D., Borg, G.
Source: British Journal of Religious Education. 2022 44(3):391-402.
Availability: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals
Peer Reviewed: Y
Page Count: 12
Publication Date: 2022
Document Type: Journal Articles
Reports - Research
Education Level: Secondary Education
Descriptors: Religious Education, Teacher Attitudes, Student Attitudes, Secondary School Students, Curriculum Development, Resource Allocation, Curriculum Evaluation, Educational Development, Secondary School Teachers, Foreign Countries
Geographic Terms: Australia
DOI: 10.1080/01416200.2022.2042191
ISSN: 0141-6200
1740-7931
Abstract: Teachers (n = 125) and students (n = 1478) evaluated a trial RE curriculum in Australia using an online survey. Results showed that teachers rated the curriculum significantly more highly than students. Type and size of school influenced teacher and student perceptions. Four conclusions were drawn: The trial RE curriculum was positively received by teachers and students and thereby warrants consideration for wider application at scale; Religious Education Development Principles as a basis for curriculum development were validated by students and teachers; student perceptions were lower than teachers' perceptions suggesting potential for curriculum improvement; and resource allocation at scale should ideally be preferred for large secondary schools.
Abstractor: As Provided
Entry Date: 2023
Accession Number: EJ1361457
Database: ERIC
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  Value: <anid>AN0158721776;ga401jun.22;2022Aug29.02:05;v2.2.500</anid> <title id="AN0158721776-1">Teacher and student evaluations of a trial RE curriculum: implications for scale </title> <p>Teachers (n = 125) and students (n = 1478) evaluated a trial RE curriculum in Australia using an online survey. Results showed that teachers rated the curriculum significantly more highly than students. Type and size of school influenced teacher and student perceptions. Four conclusions were drawn: The trial RE curriculum was positively received by teachers and students and thereby warrants consideration for wider application at scale; Religious Education Development Principles as a basis for curriculum development were validated by students and teachers; student perceptions were lower than teachers' perceptions suggesting potential for curriculum improvement; and resource allocation at scale should ideally be preferred for large secondary schools.</p> <p>Keywords: Religious education; curriculum development; teacher; student; quantitative</p> <hd id="AN0158721776-2">Introduction</hd> <p>The perceptions of teachers and students of Religious Education Development Principles underpinning a trial Religious Education curriculum within a Catholic Diocese of Australia are explored in this paper. Central to the exploration is the examination of priorities in the development principles and their implications for Religious Education content, pedagogy and outcomes within a changed and changing profile of the Catholic school.</p> <hd id="AN0158721776-3">Ecclesial context</hd> <p>The Church's agenda for the third millennium is said to be challenging and comprehensive (John Paul II, [<reflink idref="bib18" id="ref1">18</reflink>]). The Church is called to draw upon its traditions and recognise the complexity and needs of the current social reality while proclaiming the fundamental imperative to focus on Christ and the Gospel. It is within this context that John Paul II introduced the concept of a new evangelisation, a means for interpreting the Gospel with new vigour and ardour, recognising the status of humanity, the culture of our times and analysing human needs. The Second Vatican Council described the whole Church as 'missionary and the work of evangelisation as a basic duty of the people of God' (Decree on the Missionary Activity of the Church (AG, para. 35)). Subsequently, and more precisely, Pope Paul VI spoke of evangelisation as the Church's deepest identity: 'Evangelisation is in fact the grace and vocation proper to the Church, her deepest identity; she exists in order to evangelise' (EN, 1975, para. 14).</p> <p>The Catholic school interpretation of the new evangelisation entails 'proclaiming the Gospel anew [and] nurturing "seeds of faith" in a context of freedom' (NSW and ACT Bishops [<reflink idref="bib5" id="ref2">5</reflink>], 12). The position signals witness, formation of the heart and service. Along with the impact on the person, the influence of the new evangelisation on culture is equally significant as the Gospel seeks to convert the collective consciences of people, the activities in which they engage and the lives and concrete milieu in which they live. The new evangelisation is challenged to be prophetic as to how life is lived, personally and communally. Its message is Christ, expressed in thought, heart and deed. All within the Church are called to share and continue the mission of God in the world. It is an invitation to understand, experience and be open to mutual liberation in accord with the Gospel. This implies that the Church does not exist to expand or perpetuate itself. Rather, it acts not so much as an answer, but a response to God's call to continue God's loving, redeeming, healing, reconciling, liberating, forgiving and challenging mission. Jesus called this outcome the Kingdom of God and envisioned it as a community of those who were forgiven and forgiving, a community which includes everyone, a community whose vision reflects the abundance of God's grace and presence (Bevans [<reflink idref="bib4" id="ref3">4</reflink>], 5). In this light, all Christians are invited to evangelise, 'all are missionary disciples' (Francis. [<reflink idref="bib10" id="ref4">10</reflink>], [<emph>EG]</emph>, para. 120), and all are challenged to operate in ways that reveal oneness with what already exists and with what might be in terms of a Kingdom view of life and living. The document closes with the words of Pope Francis: from EID</p> <p>Educating is not a profession but an attitude, a way of being; in order to educate it is necessary to step out of ourselves and be among young people, to accompany them in the stages of their growth and to set ourselves beside them. Give them hope and optimism for their journey in the world. Teach them to see the beauty and goodness of creation and of man who always retains the Creator's hallmark. But above all with your life be witnesses of what you communicate. Educators ... pass on knowledge and values with their words; but their words will have an incisive effect on children and young people if they are accompanied by their witness, their consistent way of life (EID, 2013, conclusion).</p> <hd id="AN0158721776-4">Change and challenge within the catholic school</hd> <p>The profile of Australian culture is generally undergoing change of a dramatic nature.[<reflink idref="bib1" id="ref5">1</reflink>] Within religious communities more particularly, the 2016 Australian census revealed that within the national population, the percentage of Christians reduced to 52.2% (down from 88% in 1966). The Australian Catholic community now makes up 22.6% of the population, down from 25.3% in 2011. Moreover, while 60.3% of Australians report an association with religion, some 30.1% indicate 'no religion' and the remainder of respondents simply did not complete the optional question. The profile of the contemporary Catholic school reflects this now complex, interdependent, multi-faith and multicultural community. Staff in Australian Catholic schools numbered approximately 91,000 in 2016 with the clear majority being lay staff (NCEC, [<reflink idref="bib15" id="ref6">15</reflink>]; 2016a). The NCEC report of [<reflink idref="bib14" id="ref7">14</reflink>] states that of these, 80% of primary school teachers and 61% of secondary school teachers identify as Catholic. This change can be compared to almost exclusively Catholic staff in the 1960s (Sultmann [<reflink idref="bib19" id="ref8">19</reflink>]).</p> <p>This change in Catholic school communities means that Catholic schools within Australia are educating young people to live and lead in diverse and emerging contexts. Aligned with national goals for education (Education Council [<reflink idref="bib9" id="ref9">9</reflink>]), Catholic schools develop in students a sense of who they are in relation to God, to others and to the world. The Congregation for Catholic Education (CCE) reinforces the significance of the task in terms of: 'the young people we are educating today will become the leaders of the 2050s' (2014, n. III) and poses the questions: 'What will religion's contribution be to educating younger generations to peace, development, and fraternity in the universal human community? How are we going to educate them to faith and in faith? How will we establish the preliminary conditions to accept this gift, to educate them to gratitude, to a sense of awe, to asking themselves questions, to develop a sense of justice and consistency? How will we educate them to prayer?' (CCE, [<reflink idref="bib7" id="ref10">7</reflink>], n. III).</p> <p>The challenges of the new cultural context were also recognised in <emph>Educating to Intercultural Dialogue in Catholic Schools: Living in Harmony for a Civilisation of Love</emph> (CCE, [<reflink idref="bib6" id="ref11">6</reflink>]). The educational community is imaged as an experience of intercultural dialogue and teacher engagement is proposed as having three essential characteristics: (a) integration: being able to receive 'students of different cultural backgrounds' and respond 'to their needs regarding scholastic achievement and personal enhancement'; (b) interaction: 'knowing how to facilitate good relationships among peers and among adults', encouraging curiosity about and openness towards others; and (c) 'recognizing the other person' (para. 78). Significantly, the third characteristic reinforces that Catholic school educators 'must avoid asserting one's own lifestyle and one's own way of thinking without taking into account the other person's culture and particular emotional situation' (para. 78). The school is viewed as a learning community where all are called and challenged to educate for and within a civilisation of love.</p> <p>The most recent document of the CCE, <emph>Educating to Fraternal Humanism</emph> ([<reflink idref="bib8" id="ref12">8</reflink>]), expands on the earlier recognition of differing faith and cultural backgrounds through offering a perspective that draws from foundations in faith while grounded in the signs of the times. An emphasis is given to educational processes embracing a culture of dialogue with the world. <emph>EFH</emph> advances vision and mission through building a civilisation of love within an understanding of what it means to be fully human. The document nominates signposts for Catholic schools in the twenty-first century and provides directions based on a paradigm of peace, justice and solidarity. Further, the Congregation outlines fundamental objectives in relation to education as a formative experience for all within the learning community through establishing a 'culture of dialogue' and 'globalizing hope' (CCE [<emph>EFH</emph>], 2017, para. 31); aiming for 'true inclusion' marked by the invitation to all 'to be actively involved in building fraternal humanism ... [with] progressively wider horizons of the common good' (para. 20); and the building of 'cooperation networks' (para. 24–27) of research and service in order to provide formation programmes appropriate to the needs of all.</p> <p>The challenge posed for the Catholic school is not so much a decision about what to keep and what to remove when considering the mission of the school within a vision of Church; rather, the challenge is to consider how the school might witness to the depth of the Catholic tradition in ways that are open to new and emerging contexts. The task is echoed in the words of Pope Francis in inviting an 'open and inclusive education, [which includes] patient listening, constructive dialogue and better mutual understanding' (Francis [<reflink idref="bib11" id="ref13">11</reflink>]). The invitation is 'to form mature individuals capable of overcoming division and antagonism, and to restore the fabric of relationships for the sake of a more fraternal humanity'. The strategies invite time-honoured educational practices: 'the courage to place the human person at the centre'; 'the courage to capitalise on our best energies, creatively and responsibly'; and, 'the courage to train individuals who are ready to offer themselves in service to the community' (Francis, [<reflink idref="bib11" id="ref14">11</reflink>]). The challenge of this new context is no more poignantly experienced than in the provision of a Religious Education (RE) curriculum which seeks to 'expand students' spiritual awareness and religious identity, fostering their capacities and skills of discerning, interpreting, thinking critically, seeking truth and making meaning' (National Catholic Education Commission [<reflink idref="bib16" id="ref15">16</reflink>], 6).</p> <p>A national colloquium addressing, 'Ways forward in Religious Education', facilitated the consideration of RE in the re-contextualisation of Catholic schools within the mission of the Church in Australia (Hall and Sultmann [<reflink idref="bib12" id="ref16">12</reflink>]). A perspective shared at the opening of the colloquium summarised the history of RE provision and the present challenge: 'While ways forward in Religious Education are good, they are not necessarily where we would like them to be'. The challenge to 57 scholars and practitioners representing 19 Catholic authorities across Australia was to engage, dialogue, discern and present considerations for advancing RE in light of Catholic schools reflecting multicultural, multi-faith, limited or no faith affiliations. Five key focus areas, formation, pedagogy, curriculum, research and partnerships, emerged from the deliberations with integrating principles. With respect to pedagogy, the integrating principle entailed 'advancing an inquiring, experiential, encounter-based pedagogy through quality practices with professional and contemporary educational reference points'; and for curriculum, through 'advancing a faith-based liberating curriculum which is inclusive, relevant, inquiring, and life-giving' (p. 5). For some authorities and participants, the 'fruits' of the colloquium offered expanded horizons, while for others, established and familiar pathways were validated, and further innovative initiatives were encouraged.</p> <hd id="AN0158721776-5">Innovation in religious education</hd> <p>The development, trialling and evaluation of a trial RE curriculum within one Catholic diocese of Australia is illustrative of initiatives in Catholic schools in response to the diversity of student needs. Undertaken in view of the changed and changing profile of the Catholic school, the trial was centred on student agency; interests and needs interpreted within the mission of the school, supported by contemporary learning principles and informed by teacher and student evaluations. The RE trial curriculum was implemented in three stages over two years. The first stage invited students to submit questions significant to their learning and life, responses which were organised into four categories: questions about me; family and community; society and Church; and faith. Each category permitted the identification and sequencing of 'big ideas' that would guide curriculum planning. The second stage involved the allocation of resources to curriculum planning based on Religious Education Development Principles (REDP) nominated as: Student Voice (<emph>teachers initiate and guide students in meaningful curriculum planning that moves beyond factual recall to also provide an opportunity for students to encounter RE as a living response to the Gospel</emph>); Jesus as model and message (<emph>teachers and students come to know Jesus through rich encounter with the Scriptures which nurtures a personal relationship with Jesus</emph>); Life and Tradition Integration (<emph>provides for a rich living tradition to be integrated within the present context of the students</emph>); Deep Learning (<emph>teachers being responsive to and inclusive of all students through active learning</emph>); Experiential Learning through Inquiry (<emph>teacher application of creative pedagogies in support of student diversity and multicultural perspectives</emph>); Formation for Mission (<emph>teachers being formed for mission so as to provide each student with diverse and meaningful opportunities to encounter God in the everyday world</emph>). The third stage encompassed Mission Teacher Educators and teacher developers working with year-level teams of teachers within trial schools to develop and refine 'learning cycles' based on 'big ideas' which were 'prototyped' with students. The overall development and implementation process asked all teachers to 'go into the deep' to be risk takers, co-inquirers and co-learners as they explored the meaning of the 'big ideas' in relation to Scripture and Church tradition. Accompanying this third stage was an independent evaluation of progress and reporting of outcomes for potential wider implementation based on progress and feedback anticipated to advance a wider-scale response that was focused and efficient.</p> <p>Complementing earlier research (Sultmann et al. [<reflink idref="bib20" id="ref17">20</reflink>], [<reflink idref="bib21" id="ref18">21</reflink>]) the purpose of this paper is to present and compare teacher and student evaluations of their experience of the trial RE curriculum. To this end, two research questions were generated: To what extent were students' evaluations of the trial RE curriculum similar to or different from their teachers' evaluations? And, to what extent can wider implementation of the trial draw upon findings to ensure an appropriate level at scale?</p> <hd id="AN0158721776-6">Method</hd> <p>The research questions were addressed through two online surveys with students and teachers on their perspectives of the trial RE curriculum.</p> <hd id="AN0158721776-7">Teacher survey</hd> <p>Teachers were invited to respond to statements on the development and implementation of the trial RE curriculum. Discussed in this paper are two parts of the survey Section 1: demographic and school-based questions and Section 2: teachers' level of agreement with trial RE development principle statements incorporating four statements for each of six constructs: Student Voice (SV); Jesus as Model and Message (JMM); Learning and Tradition Integration (LTI); Deep Learning (DL); Experiential Learning through Inquiry (ELI); and Formation for Mission (FM). Teachers were asked to assign their level of agreement to statements by using the anchors of 1: Strongly disagree to 5: Strongly agree.</p> <hd id="AN0158721776-8">Student survey</hd> <p>Students were invited to respond to two tasks: completion of demographic and school-based questions; and responding to six statements where they were asked to assign their level of agreement to statements by using the anchors of 1: Strongly disagree to 5: Strongly agree. These statements, while aligning with the six RE development principles that guided the development of the trial RE curriculum, also probed students' level of satisfaction with the trial RE curriculum as well as asking them to compare the trial RE curriculum with established RE curriculums that they had experienced in previous years of study.</p> <hd id="AN0158721776-9">Alignment of teacher and student survey statements</hd> <p>As support to reviewing comparisons between student and teacher perceptions, Figure 1 details the statements in the student survey that have been aligned to the statements in the teacher survey.</p> <p>Graph: Figure 1. Statement alignment for teacher and student surveys on the Religious Education Development Principles (REDP).</p> <p>Graph: Figure 1. Continued.</p> <hd id="AN0158721776-10">Participants</hd> <p>Thirty-seven schools, 1478 students and 125 teachers participated in the study (see Tables 1 and 2). Student numbers were for the most part balanced in gender representation and drawn from a cross section of schools, representative of the Diocese. Worthy of note is that all students provided their gender, but there were considerable missing data for the other demographic and school-based questions. Percentages have been rounded. In a similar way, teacher representation was indicative of the Diocesan staff. Notably, the difference in gender representation is not unexpected in educational settings within Australia.</p> <p>Table 1. Student demographic and school-based data (<emph>n</emph> = 1478)</p> <p> <ephtml> <table><thead><tr><td>Gender</td><td>Male: 789 (53.4%)</td><td>Female: 689 (46.6%)</td></tr></thead><tbody><tr><td>Learning stage Missing 164 (11%)</td><td>Stage 2: 295 (20%)</td><td>Stage 3: 488 (33%)</td><td>Stage 4: 303 (20%)</td><td>Stage 5: 228 (15%)</td></tr><tr><td>School size Missing 16 (1%)</td><td><500 620 (42%)</td><td>>501 842 (57%)</td></tr><tr><td>School type Missing 12 (<1%)</td><td>Primary: 900 (61%)</td><td>Secondary: 509 (34%)</td><td>P-12: 46 (3%)</td></tr></tbody></table> </ephtml> </p> <p>Table 2. Teacher demographic and school-based data (<emph>n</emph> = 125)</p> <p> <ephtml> <table><thead><tr><td>Gender</td><td>Male: 27 (22%)</td><td>Female: 98 (78%)</td></tr></thead><tbody><tr><td>School size</td><td><500: 70 (56%)</td><td>>501: 55 (44%)</td></tr><tr><td>School type</td><td>Primary: 39 (31%)</td><td>Secondary: 12 (9%)</td><td>P-12: 16 (12%)</td><td>Other: 58 (46.4)</td></tr></tbody></table> </ephtml> </p> <hd id="AN0158721776-11">Data analysis</hd> <p>Teacher and student data were collected via an online survey and downloaded to SPSS©. Independent-samples <emph>t</emph>-tests were used to compare teacher and student perceptions. To compare scores for RE Development Principles; Total (REDP) against student/teacher and school type, a two-way between-groups analysis of variance was conducted. To explore the impact of student/teacher and school size on REDP Total scores, a mixed between-within subjects' analysis of variance was conducted. Cohen's <emph>d</emph> (1988), indicative of the difference in group means per pooled group standard deviation, was used to measure the effect size. It is proposed that the value of 0.20 represents a small effect size, 0.50 medium and 0.80 large effect size (Pallant [<reflink idref="bib17" id="ref19">17</reflink>]).</p> <hd id="AN0158721776-12">Results</hd> <p>Student and teacher comparisons are initially presented for each of the REDP followed by the students results using the grouping variables gender, school size and school type.</p> <hd id="AN0158721776-13">Student and teacher comparisons</hd> <p>Displayed in Figure 2 are the mean scores for the six trial REDP for students and teachers as well as the REDP Total. A noteworthy feature of this figure is the sizeable gaps between student and teacher mean scores, with the teachers holding higher perceptions than students across every REDP.</p> <p>PHOTO (COLOR): Figure 2. Mean scores for RE development principles for students and teachers.</p> <p>To investigate the differences between mean scores, independent-samples <emph>t</emph>-tests were conducted to compare the six REDP by students and teachers. There was a statistically significant difference between students and teachers for the REDP Total as well as for each principle. As a result, calculation of effect size using Cohen's <emph>d</emph> was completed. These results are displayed in Table 3 along with the degrees of freedom (<emph>df</emph>).</p> <p>Table 3. Independent-samples <emph>t</emph>-tests</p> <p> <ephtml> <table><thead><tr><td>REDP</td><td>Mean</td><td>Standard deviation</td><td><italic>df</italic></td><td><italic>t</italic></td><td>Sig (two-tailed)</td><td>Cohen's <italic>d</italic></td></tr></thead><tbody><tr><td><bold>REDP Total</bold></td><td /><td /><td /><td /><td /></tr><tr><td>Students</td><td>3.79</td><td>0.69</td><td>151</td><td>−7.21</td><td>.000</td><td>.70</td></tr><tr><td>Teachers</td><td>4.25</td><td>0.62</td></tr><tr><td><bold>Student Voice</bold></td><td /><td /><td /><td /><td /></tr><tr><td>Students</td><td>3.68</td><td>1.08</td><td>180</td><td>−9.42</td><td>.000</td><td>.70</td></tr><tr><td>Teachers</td><td>4.32</td><td>0.69</td></tr><tr><td><bold>Jesus as model and message</bold></td><td /><td /><td /></tr><tr><td>Students</td><td>4.09</td><td>1.02</td><td>177</td><td>−3.31</td><td>.001</td><td>.25</td></tr><tr><td>Teachers</td><td>4.31</td><td>0.66</td></tr><tr><td><bold>Life and tradition integration</bold></td><td /><td /><td /><td /></tr><tr><td>Students</td><td>3.66</td><td>1.09</td><td>170</td><td>−6.37</td><td>.000</td><td>.50</td></tr><tr><td>Teachers</td><td>4.13</td><td>0.76</td></tr><tr><td><bold>Deep learning</bold></td><td /><td /><td /><td /><td /></tr><tr><td>Students</td><td>3.81</td><td>1.08</td><td>189</td><td>−8.75</td><td>.000</td><td>.63</td></tr><tr><td>Teachers</td><td>4.37</td><td>0.64</td></tr><tr><td><bold>Experiential learning through inquiry</bold></td><td /><td /></tr><tr><td>Students</td><td>3.87</td><td>1.12</td><td>183</td><td>−3.84</td><td>.000</td><td>.29</td></tr><tr><td>Teachers</td><td>4.14</td><td>0.69</td></tr><tr><td><bold>Formation for mission</bold></td><td /><td /><td /><td /></tr><tr><td>Students</td><td>3.65</td><td>0.93</td><td>162</td><td>−9.03</td><td>.000</td><td>.74</td></tr><tr><td>Teachers</td><td>4.27</td><td>0.71</td></tr></tbody></table> </ephtml> </p> <p>Across each of the principles, it is evident that the teachers hold statistically higher perceptions of the trial RE principles as well as the REDP Total than their students. To further investigate the nature of these differences across the grouping variables of school type and school size, means were compared, and effect size calculated.</p> <hd id="AN0158721776-14">Student/teacher comparisons according to school type</hd> <p>To compare mean scores for the REDP Total using student and teacher groups according to school-type comparisons, teachers and students were assigned to one of the three school types: primary; secondary; and P-12. These comparisons are displayed in Figure 3. Noteworthy is that the teachers hold more positive perceptions about the trial REDP than the students across each of the school types.</p> <p>A two-way between-groups analysis of variance was conducted to explore the impact of school type and student/teacher on perceptions for REDP Total. Students and teachers were grouped according to school type (primary, secondary and P-12). The interaction effect between school type and student/teacher was not statistically significant, <emph>F</emph> (<reflink idref="bib3" id="ref20">3</reflink>, 1583) =.42, <emph>p</emph> =.74. There is however a statistically significant main effect for school type <emph>F</emph> (<reflink idref="bib3" id="ref21">3</reflink>, 1583) =.8.5, <emph>p</emph> =.000 although the effect size is very small with the partial eta squared =.016. Post-hoc comparisons using the Tukey HSD test indicated that the mean score for the primary school group (<emph>M</emph> = 3.97, <emph>SD</emph> =.63) was statistically different from the secondary school group (<emph>M</emph> = 3.56, <emph>SD</emph> =.71) and the P-12 school group (<emph>M</emph> = 3.60, <emph>SD</emph> =.91).</p> <p>PHOTO (COLOR): Figure 3. Mean scores for REDP Total for teachers and students according to school type.</p> <hd id="AN0158721776-15">Student/teacher comparisons according to school size</hd> <p>To compare mean scores for REDP Total using student and teacher groups according to school size comparisons, teachers and students were assigned to one of the two categories: schools with less than 500 students and schools with more than 500 students. These comparisons are displayed in Figure 4.</p> <p>PHOTO (COLOR): Figure 4. Mean scores for REDP Total for teachers and students according to school size.</p> <p>A mixed between-within subjects' analysis of variance was conducted to assess the impact of two different variables, school size and student/teacher on REDP Total scores. There was a significant interaction between REDP Total scores for school size and student/teacher groupings, Wilks'-Lambda =.97, <emph>F</emph> (<reflink idref="bib1" id="ref22">1</reflink>, 1585) = 52.77, <emph>p</emph> = <.0005, with a small effect size as measured by partial eta squared =.03. There was a substantial main effect for school size, Wilks'-lambda =.92, <emph>F</emph> (<reflink idref="bib1" id="ref23">1</reflink>, 1585) = 138.1, <emph>p</emph> = <.0005, with a large effect size as measured by partial eta squared =.08, indicating that school size makes a substantial difference for student/teacher perceptions of the RE development principles.</p> <hd id="AN0158721776-16">Discussion</hd> <p>This paper complements and expands on earlier studies of student and teacher evaluations of a trial RE curriculum. Central to the trial were six REDP which served to shape curriculum content and pedagogy. The research questions specific to this study were as follows: To what extent were students' evaluations of the trial RE curriculum similar to or different from their teachers' evaluations? And, to what extent can wider implementation of the trial draw upon findings to ensure an appropriate level at scale?</p> <p>The responses of teachers and students to the REDP were calculated for each principle along with being represented as an overall mean score called REDP Total. Summary findings were as follows:</p> <p></p> <ulist> <item> A consistent pattern of above average ratings for each REDP was identified for teachers and students.</item> <p></p> <item> Overall, teachers rated the REDP Total more highly than students, and this was represented by a medium effect size.</item> <p></p> <item> For each REDP, the comparisons between teacher and student ratings demonstrated variable effect sizes with four of the principles: Student Voice (SV); Learning and Tradition Integration (LTI); Experiential Learning through Inquiry (ELI); and Formation for Mission (FM) showing significant differences in teacher and student perceptions with medium effect sizes.</item> <p></p> <item> Type of school, primary, secondary or P-12, was found to have an influence on teacher and student perceptions of the REDP with the largest effect demonstrated between primary and secondary schools where primary schools had the highest ratings.</item> <p></p> <item> Size of school was associated with teacher and student perceptions with a large effect calculated for teachers and students in schools with less than 500 students holding the highest perceptions of the REDP.</item> </ulist> <p>Findings confirmed that teacher perceptions of the REDP were of a high order and significantly different from student perceptions. The finding as to teacher and student differences in rating confirms the influence of preparatory professional learning and resourcing support at system and school levels for teachers. It also highlights specific areas of attention in content and pedagogical areas for students in the event of the trial advancing to wider implementation at scale. Explanation of difference between the ratings may also rest with the difference in presentation of questions across the two groups. Notwithstanding this overall response, attention will need to be given to what is really a complex issue. In relatively secularised Australian culture, with students in Catholic schools not being particularly religious, there are systemic/structural/cultural problems with the perception of RE (and religion generally) that cannot be easily remedied. Clearly, content and pedagogical improvement will need to focus on general curriculum principles applicable to the whole curriculum with the capacity for being responsive and flexible to context and culture in the delivery and expectations of RE.</p> <p>In addition, REDP Total were found to be different across school size and school type. Resource allocation in support of widening the trial RE curriculum should ideally be preferred for large schools and secondary schools because their perceptions were lower than those of students in smaller schools and other school types.</p> <p>The implementation of the trial RE curriculum presents as overwhelmingly positive for students and staff. REDP are understood, endorsed and evident through high and positive ratings yet evidencing difference across students and teachers with implications for potential improvement and overall continuity at scale. The initiative, characterised as a process of 'putting out into the deep' with the purpose of re-energising RE in ways that are inclusive, student centred and professionally engaging for staff, was realised.</p> <p>The trial RE curriculum is an example of a Local Diocesan Church engaging the profile of its community and being responsive in mission through an innovative RE curriculum. It entails a curriculum where all are welcome, where distinctiveness is respected and a common goal towards the good of all is proposed. It is a curriculum where Christ is at the centre and where the mercy of God is experienced through relationships and mission. It is a curriculum where experience is important and 'embodied within human limits' where ultimately, the evangelising mission of the Church is embodied in the teacher, who witnesses to a 'way of life which awakens the assent of the heart' (Francis. [<reflink idref="bib10" id="ref24">10</reflink>], <emph>Evangelii Gaudium</emph>, [<emph>EG</emph>] para. 42).</p> <p>The development of the RE trial curriculum has engaged students and teachers in a learning experience characterised by innovation in support of a diverse learning community. Curriculum development founded on established principles, resourced at local and system levels and strategically implemented have supported the successful implementation of the trial. Planning, dialogue, professional learning and intentionality have proven beneficial to teacher and student. A clear outcome of the trial curriculum within a context of limited resources is implementation at scale be informed by baseline trial data. Further research will support awareness as to programme effectiveness and its relationship to the wider curriculum and learning outcomes distinctive to the Catholic school. Complementary research in terms of teacher resources, instruments of assessment and qualitative inquiries will serve to further inform a curriculum characterised by exploration 'into the deep' as a basis for ongoing deep learning.</p> <hd id="AN0158721776-17">Disclosure statement</hd> <p>No potential conflict of interest was reported by the authors.</p> <ref id="AN0158721776-18"> <title> Note </title> <blist> <bibl id="bib1" idref="ref5" type="bt">1</bibl> <bibtext> Australia has the second highest percentage of overseas-born residents (28.5%) of any major country in the world. It has over 220 languages in addition to Indigenous languages. Some Australian schools comprise 70 or more ethnic groups. This diversity is growing. The 2016 Census of Population and Housing of the Australian Bureau of Statistics found that more than 21% of the population spoke a language other than English at home, an increase of more than 3% since 2011 (see Margetts & Woolfolk 2019, p. 24).</bibtext> </blist> </ref> <ref id="AN0158721776-19"> <title> References </title> <blist> <bibtext> Australian Broadcasting Commission. (2019). Australia Talks National Survey. Retrieved 10 September 2021. Retrieved from https://<ulink href="http://www.abc.net.au/news/2020-02-05/australia-attitudes-climate-change-action-morrison-government/11878510">www.abc.net.au/news/2020-02-05/australia-attitudes-climate-change-action-morrison-government/11878510</ulink></bibtext> </blist> <blist> <bibl id="bib2" type="bt">2</bibl> <bibtext> Australian Bureau of Statistics. (2019). Schools, Australia, " Students. Retrieved 10 September 2021." Retrieved from https://<ulink href="http://www.abs.gov.au/AUSSTATS/abs@.nsf/Latestproducts/4221.0Main%20Features22019?opendocument&tabname=Summary&prodno=4221.0&issue=2019&num=&view=">www.abs.gov.au/AUSSTATS/abs@.nsf/Latestproducts/4221.0Main%20Features22019?opendocument&tabname=Summary&prodno=4221.0&issue=2019&num=&view=</ulink></bibtext> </blist> <blist> <bibl id="bib3" idref="ref20" type="bt">3</bibl> <bibtext> Australian Bureau of Statistics [ABS]. (2016). Census Population and Housing, 1966, 1991, 2016. Retrieved 10 September 2021. Retrieved from https://<ulink href="http://www.abs.gov.au/ausstats/abs@nsf/Lookup/by%20Subject/2071.02016Main%20FeaturesSnapshot%20of%20Australia,%2020162">www.abs.gov.au/ausstats/abs@nsf/Lookup/by%20Subject/2071.02016Main%20FeaturesSnapshot%20of%20Australia,%2020162</ulink></bibtext> </blist> <blist> <bibl id="bib4" idref="ref3" type="bt">4</bibl> <bibtext> Bevans, S. 2009. " The Mission Has a Church: Thinking Missiologically about Ministry and the Shortage of Priests." Compass 3 : 3 – 14.</bibtext> </blist> <blist> <bibl id="bib5" idref="ref2" type="bt">5</bibl> <bibtext> Bishops of NSW and ACT. 2007. " Pastoral Letter: Catholic Schools at a Crossroads. Sydney: The Bishops of NSW and the ACT with Assistance from the Catholic Education Office, Sydney.Congregation for Catholic Education." Educating to intercultural dialogue in Catholic schools: Living in harmony for a civilization of love. Retrieved 10 September 2021. <ulink href="http://www.vatican.va/roman%5fcuria/congregations/ccatheduc/documents/rc%5fcon%5fccatheduc%5fdoc%5f20131028%5fdialogo-interculturale%5fen.html">http://www.vatican.va/roman%5fcuria/congregations/ccatheduc/documents/rc%5fcon%5fccatheduc%5fdoc%5f20131028%5fdialogo-interculturale%5fen.html</ulink></bibtext> </blist> <blist> <bibl id="bib6" idref="ref11" type="bt">6</bibl> <bibtext> Congregation for Catholic Education. 2013. Educating to Intercultural Dialogue in Catholic Schools: Living in Harmony for a Civilization of Love. Rome : Vatican City.</bibtext> </blist> <blist> <bibl id="bib7" idref="ref10" type="bt">7</bibl> <bibtext> Congregation for Catholic Education. (2014). Educating Today and Tomorrow: A Renewing Passion Retrieved 10 September 2021. [ ETT ]. ETT <ulink href="http://www.vatican.va/roman%5fcuria/congregations/ccatheduc/documents/rc%5fcon%5fccatheduc%5fdoc%5f20140407%5feducare-oggi-e-domani%5fen.html">http://www.vatican.va/roman%5fcuria/congregations/ccatheduc/documents/rc%5fcon%5fccatheduc%5fdoc%5f20140407%5feducare-oggi-e-domani%5fen.html</ulink></bibtext> </blist> <blist> <bibl id="bib8" idref="ref12" type="bt">8</bibl> <bibtext> Congregation for Catholic Education. (2017). Educating to Fraternal Humanism. Building a Civilization of Love 50 Years after Populorum Progressio Retrieved 10 September 2021. [ EFH ]. 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  Data: Teachers (n = 125) and students (n = 1478) evaluated a trial RE curriculum in Australia using an online survey. Results showed that teachers rated the curriculum significantly more highly than students. Type and size of school influenced teacher and student perceptions. Four conclusions were drawn: The trial RE curriculum was positively received by teachers and students and thereby warrants consideration for wider application at scale; Religious Education Development Principles as a basis for curriculum development were validated by students and teachers; student perceptions were lower than teachers' perceptions suggesting potential for curriculum improvement; and resource allocation at scale should ideally be preferred for large secondary schools.
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