Tips for Leading Seminar in the Rhetoric Stage

Introduction

Jesus leads the disciples to Caesarea Philippi and asks who people say that He is.  The various followers offer different signficant answers: John the Baptist, Elijah, etc.  Jesus then cuts to the chase: "But you -- who do you say that I am?"  Peter, filled with the Holy Spirit, makes the good confession: "You are the Christ, the Son of the living God."  The statement is bold and out-standing; he stands out from the crowd.  And it is true.  Peter becomes the first Pope.

How do we form young people to be followers of Christ while, simultaneously, having a freedom and independence that enables them to speak the truth independent of all other voices around them (even from other followers)?  The most signficant method of instruction for the adolescent in the "rhetoric stage of learning" is the seminar.  When students master seminar, they are followers of Peter at Caesarea Philippi; they are neo-evangelists ready to make their own good confession.
What follows are a few tips for improving seminar.

Starting Seminar

Seminar is always “around” a key text or perennial question about the human person and/or his experience of God, self, other, and nonrational creation.  Basic knowledge of key facts and relationship of ideas may be necessary to explain in lecture or conversation before posing key seminar questions.  Teachers should see to it that the core necessary information for any seminar is available to the students and should take responsibility that the major questions are being asked in order to delve deeper in probing assumptions, definitions, and differences.

Seminar instructors should have a general plan in mind.  This includes some overall goals (principles or conclusions which most people should see after a given study).  There is no need to “force” a discussion in one direction or another, and, thus, a teacher should likewise be open to having the discussion go in a completely unexpected – but “natural” -- direction.  The great works remain the same, but every class is entirely different from the previous ones.

Students should come to see over time that they are responsible for good versus bad seminars.  If the fish don’t bite, the fisherman can do nothing more than cast bait.  Thus, it may be helpful to let students lead seminar now and then, prepping questions themselves under the guidance of an instructor trained in the method.  Teachers are primarily responsible for making sure that as many voices that can be heard are heard.  It is appropriate occasionally to simply go around the class and hear everyone’s take on a given question before any discussion ensues.

That being said, if there is one thing that makes or breaks a seminar most of the time, it is the strength of the question posed.  It is to this essential element of the seminar that we now turn . . .

The Good Question

What is the good question?  After establishing all of the fundamental principles of Catholic pedagogy (the student know the teacher loves them, the students respect his authority, the students accept the processes and procedures of the class, and the students know that the teacher stands for Christ and His Church), the teacher’s most fundamental job is to pose “the good question.”  By Donahue definition, this a question such that virtuous people will disagree about its answer.  Thus, Was Hitler a good guy? is not a good seminar question, since there is no debate among virtuous people about the answer.  Similarly, a factual question (What color is the sky? Can you explain the Kreb’s cycle? What was the name of the Revolution in America at the end of the 18^th century?) is not a good seminar question, for no disagreement is possible even with vicious people.

However, when we ask, in literature, Why has Hamlet not killed Claudius by the end of Act IV?, we find ourselves in the midst of about 100 different theories from accomplished theorists.  When we ask in history, Why was the American Revolution fight?, we find ourselves on shaky ground determining one unambiguous answer.  In theology, there is no debate about the Trinity, but we can ask whose catechetical metaphor is better: St. Patrick’s shamrock or St. Augustine’s tripartite soul.

Good questions move toward “why?”   Thus, once we learn the facts of the novel, the play, the history or the theology, we are in a position to figure out the cause of this situation.  Since causes are not always as forthcoming as effects, we find ourselves often in good seminar territory with questions about why.

Good questions are also easily developed with reference to the transcendentals (truth, goodness, and beauty).  Is this statement from a character in a novel true?  Is this portrayal of human nature in the play true?  Is this action from the character a good one?  Does the artist make a good decision in this use of rhythm, color, plot development, tone, harmony, etc.  Is this a good method of apologetics?  Is Leo XIII’s Rerum novarum a good way of combating communism?  Is this picture, equation, proof, etc.  beautiful?  Is it more or less beautiful than the other one?  Is the literary approach aesthetically pleasing?

There are ample resources for developing good questions (see Appendix A for starters).  Beginning seminar teachers should take responsibility and learn and practice.  This is a practical art.  One learns over time, failing often.

The Follow-Up

Ideally a seminar question “sparks” a discussion.  This means that two or more students have different answers to a given question.  The discussion or quasi-debate that ensues can be fruitful as – with the teacher’s help – basic assumptions, term or concept definitions, and right use of logical deduction or evidence can be examined.

This type of “Socratic” follow-up can also happen between teacher and student after one answer to a question:

Why do you think that?
What is your evidence for that?
How do you answer the objection that . . .
In a different circumstance such as . . . would you answer differently?  Why or why not?
How do you answer your peer who said . . .

Over time, students will “own” this style of conversation and have ease and facility asking these kinds of “clarifying or probing” questions with others.

As always, the Catholic teacher must be ready to propose the truth of Catholic teaching if a determined truth has been called into question.  However, an openness to “not-always-getting-an-answer” is also helpful in areas where the truth is yet settled by the Church.

Conclusion

To be sure the strength to witness to Christ finally comes from the Holy Spirit; it is a grace.  No human effort can "make" this supernatural fortitude or wisdom possible.  At the same time, seminar in a Catholic classical school can help form a habit of thinking and acting that allows the Holy Spirit to bring this gift into a young person's heart, as grace builds on nature.  Forming better seminars meaning forming better saints for the new millenium.
(adapted from Donahue Academy humanities dept. docs -- ed.)