One of many reasons for our current problems in this country is that many of the schools, both public and religious, are a mess. Archbishop Salvatore J. Cordileone of San Francisco is trying to change this. His efforts are being met with all the venom that the secular and Catholic left are famed for. He has not buckled. Here is his letter to the teachers:
Thank you for the work you do to help our young students learn, mature, and grow in the Catholic faith. Know of my gratitude for the energy, expertise and devotion that you bring to this wonderful and most critical enterprise.
This enterprise involves a two-fold endeavor, since, for a Catholic high school to attain excellence, it must be at one and the same time an excellent institution of secondary education and a truly Catholic institution. Changes in our secular society over the last few decades have brought new challenges to this endeavor in both senses, as we now face both increased difficulties in educating our students well in an array of academic subjects, and unprecedented challenges in forming our young people with a deep and strong Catholic identity as well as a knowledge and practice of the Catholic faith.
The Second Vatican Council, in its declaration on Catholic education Gravissimum Educationis, insisted on Catholic schools assisting Catholic parents in their primary duty of educating their children in virtue, holiness, and their ability to evangelize others in society (see especially nn. 3 and 8). Picking up on this theme, the U.S. bishops have affirmed that “Catholic elementary and secondary schools [are] invaluable instruments in proclaiming the Good News from one generation to the next” (see Renewing Our Commitment to Catholic Elementary and Secondary Schools in the Third Millennium, US Conference of Catholic Bishops , p. 2).
As one means of fulfilling this most serious responsibility, all of our schools currently have programs to help teachers give more effective witness to the Catholic faith. I support these programs. However, I also see a need to provide more clarity for our teachers. For this reason, I have developed a document that clarifies Catholic issues in our Catholic schools. At the outset, though, I wish to state clearly and emphatically that the intention underlying this document is not to target for dismissal from our schools any teachers, singly or collectively, nor does it introduce anything essentially new into the contract or the faculty handbook.
Many Catholics are at Variance with Church Teaching
At the same time, we need to face the current reality in society and the Church honestly, seriously and frankly: many people have opinions directly contrary to the natural moral law and the teaching of the Catholic Church. Furthermore, many Catholics themselves have beliefs at variance with Church teaching. This is simply a reality of our modern society. This reality stems in great part from the tremendous pressure the contemporary culture places on everyone to conform to a certain agenda at variance with, and often aggressively so, our Christian understanding of the human person and God’s purpose in creation. This pressure is exerted relentlessly in the media, in entertainment, in politics, in academia, in corporations – in short, in all of the influencers of popular culture. This problem in society in general is already serious enough, but when people in Catholic institutions endorse such views it creates a toxic confusion about our fundamental values among both students and others in society at large. As teaching institutions, therefore, Catholic schools have to be very clear about what constitutes the true teachings of the Catholic Church. They owe that to the teachers, to the students, and to the parents of the students.
Confusion on Sexual Morality and Religious Discpline
Confusion about the Church’s stance is prevalent in areas of sexual morality and religious discipline. For this reason, the statements for inclusion in the faculty handbook focus on these two areas. This focus does not imply lesser importance to Catholic teachings on social justice, which in fact are widely accepted and well interpreted in Catholic educational institutions. The areas requiring clarification are in Catholic teachings on sexual morality and religious practice.
Having clear statements especially about “hot button issues” related to faith and morals is important to teachers for two reasons. The first is that a forthright statement of the Church’s position on these issues helps teachers provide good perspectives to their students who often struggle in these areas.
The second reason is that candid formulation of Church doctrine protects those teachers who don’t agree with the statements. That sounds counterintuitive, but it is indeed the case. In a society in which confusion reigns about Church teachings, highlighting the controversial issues alerts teachers to avoid contradicting Church teaching on these issues either in the school or in some public way outside the classroom.
Dissenting from Catholic Teaching does not Promote Holiness
All teachers are expected to contribute to an atmosphere of holiness, virtue, and familiarity with the Gospel. How can this occur if not all teachers agree with Catholic teachings?
The way to assist teachers who distance themselves or privately oppose some Catholic teachings is to alert them to sensitive issues. Because the school fosters holiness, virtue and evangelization, teachers not knowledgeable about the precise contours of Catholic teaching have to be cautious about what they say in the school and what they do in the public sphere outside the Catholic school. Honest mistakes do happen, and when they do, reparation can be made. This is not in and of itself a cause for a teacher to be punished. At the same time, teachers and staff at Catholic high schools have to strive to present Catholic teachings as consistently as possible. Dissenting from Catholic teaching or the natural moral law in a Catholic high school does not promote holiness, virtue and evangelization.
Finally, it is important to note the careful use of language in the document. In front of many statements of Catholic teaching in the faculty handbook come the words “affirm and believe.” This is a statement made on behalf of the institution, not all individuals in the institutions. Our Catholic high schools try to hire people who do believe what the Church teaches, but in our schools we have good teachers who belong to other Christian faiths or to no faith at all. They are members of the school community. The language “affirm and believe” acknowledges the good activity of the entire corps of faculty and staff by making this claim on behalf of the institution. That is, in the first instance, “affirm and believe” refers to the Catholic high school itself, and, secondly, to many faculty who identify with the Catholic teachings behind which the high school as a whole stands.
My hope is that the document on Catholic faith and morals that is becoming part of the faculty handbook in our Catholic high schools will help the schools better fulfill their mission, and also highlight for teachers true Catholic teachings that are contested by many people in secular society today.
Sincerely in Christ,
Archbishop Salvatore J. Cordileone Continue reading
There are many interesting parallels between military operations and the operations of the Church Militant. One such area where I have some personal experience is in the area of Catholic secondary education- with 6 years of National Guard experience giving me a taste of the military. One of the biggest issues that makes genuine reform difficult is the “dog and pony show” syndrome whereupon the politics of assessing the true situation and implementing the right reforms becomes corrupted and confusion and/or bitterness sets in. The foot soldier, those closest to the direct action often have excellent insight into the immediate problems, but the chain of command- which is set up to run a smooth line of good intel to the top levels of authority- may get bogged down or corrupted by those with imperfect motives or general incompetence.
On the subject of what is wrong with our Catholic schools- or framed positively what is a proper Catholic Education Vision- I have been on the front lines. For over a decade I have been a Catholic religion teacher in American Catholic high schools. I have also taught overseas in Catholic and secular teaching assignments. What I have put together is a short Vision of Catholic Education based upon my own study and direct experience in classrooms and professional meetings.
I am one of those orthodox Catholic adult converts, if it is taught in the Catholic Catechism I believe it, and I will teach it without objection. My own conversion came about after a heavy dose of study of Papal Encyclicals- it was essential for me to see how the thread of Scriptural wisdom continues operating to this very day. I buy into what my favorite professor, Dr. Scott Hahn, said about the Catholic Church being either True or a spiritual dictatorship- not much wiggle room in my estimation. With this understanding of my perspective as a Catholic, it is my contention that the Catholic Schools problems begin with the reality that these schools are often run and operated by individuals who are either lapsed, lukewarm or dissenting in their own Catholic beliefs. Unfortunately, religion departments are also often bastions of dissent- with views on the ordination of female priests and the Church’s teachings on homosexuality being two of the biggest fronts of opposition to orthodoxy. I understand what Mark Shea, noted Catholic author/blogger, says about the striking difference between many cradle and convert Catholics- for me, as a convert, I simply don’t get Catholicism without loving adherence to Doctrine. With that being said- here is my Vision:
I have recently been reading Yves Congar’s book, The Meaning of Tradition, and I ran across a couple of passages that seem to speak to the situation of Catholic education as well as to the idea of Sacred Tradition in the Church:
“Education does not consist in receiving a lesson from afar, which may be learned by heart and recited, thanks to a good memory, but in the daily contact and inviting example of adult life, which is mature, confident and sure of its foundations; which asserts itself simply by being what it is, and presents itself as an ideal; which someone still unsure and unformed, in search of fulfillment and in need of security, will progressively come to resemble, almost unconsciously and without effort. A child receives the life of the community into which he enters, together with the cultural riches of the preceding generations (tradition!), which are inculcated by the actions and habits of everyday life.” P.23
“But all teaching aims at reaching the ‘heart’ of those to whom it is given, that is, at going beyond an intellectual understanding of an academic or scientific explanation to reach the conscience- that level of intimate appreciation and feeling, inseparable from our moral personality itself. It is in this sense that a milieu is educative. It forms a certain spirit in us, or rather it forms us, starting with our most elementary reactions, and guides us in a definite direction.” P.24
My own thoughts on how to lead a Catholic school most effectively begin with the insight that “You can’t give what you don’t have”. I love teaching, and it is because I love to teach, that I feel that I may have some qualities of leadership. I also love my Catholic faith and the orthodox theology that articulates the love and truth collaboration that is our Church and her teachings/worldview.
I believe that the biggest task for any Catholic administrator is to assemble a team of teachers, administrative staff, support staff (even janitorial staff), that have that combination of specialty competence AND a genuine enthusiasm/passion/love for serving Christ and His Catholic Church. If one feels called to service in a Catholic school setting then it should be expected that they really and truly love the Church and young people. There should be no question that a professional Catholic teacher would already be interested in reading the latest Papal Encyclical for their own personal edification, and any insights that may be applicable to their classes.
Developing and enriching an authentic Catholic identity should be at the very top of any administrative agenda- I have thought of some ways to help achieve this goal and I will give you some short summations to consider:
• Catholic Identity is #1- Teachers and staff should see the school as their Catholic mission field, passing the torch of Christian discipleship to the “little ones”. I like to say that my being “in love” with my wife and kids makes it easy for me to talk about them all day long. And it is the same with God, Christ, and His Church- when you are in love, it just comes naturally to share and bear witness to that love in all kinds of ways. There are tough times, and dry patches in our spiritual lives, but love never quits. We have to have teachers and staff in place who will reinforce the ‘real love’ aspects of being truly and authentically Catholic. I would also lobby for textbooks that better reflect our Catholic identity across subject area curriculums. For example History texts could have elements of Church history embedded, and Literature texts could feature Catholic authors. We need to help our teachers who sincerely want to bring a Catholic identity/Worldview into their specialized disciplines.
• Spirituality- Attentiveness to the need for everyone on campus to be cultivating a personal call to holiness. Praise/worship must have a primary place in a Catholic school to re-energize the faith on a daily basis. I would like to pipe in contemporary Christian music between classes and during lunch to provide inspirational energy and counter some of the secular music that continues to pull teens in with dubious lyrics and messages. A Eucharistic-centered spirituality would be encouraged by bringing in guest speakers who can give personal testimony to the youth on the value of this great Sacrament. Theology of the Body instruction would be the cornerstone of our enabling Catholic youth to combat the negative pressures in the mainstream related to human sexuality and body image.
• Social Doctrine Promotion- Reading the Papal Social Encyclicals played a huge role in my own personal conversion, and it should be a major concern in a Catholic learning center. It is part of the evangelizing mission of the Church, and it should be appealing to young people to know that they can play a key role in building a “civilization of love” at every level of society. We should have a high-energy pro-life presence as a school, and a student body that comprehends even the intricate teachings relating to bioethics. We can invite Catholic Relief Services to bring their many Fair Trade opportunities to the entire school community and beyond. If we understand the social doctrine as an interconnected corpus of teachings and worldview, we can promote something better than the narrow human ideologies which presently dominate our American political landscape. Loving our neighbor is made much easier and more efficient when we draw upon our rich Catholic social teaching tradition. I would call upon the experts in social doctrine from the Diocese, Catholic Conference of Bishops, and Pro-Life leaders to be regular fixtures on campus.
• Catholic schools as economic/environmental models for community- Like the monasteries of old and new (see lasermonks.com), Catholic schools can do better at offsetting tuition increases by developing endowment funding, and also being creative in other pursuits. If we can develop consumer products for market, we can give our students real-life experiences in business rooted in our Catholic moral approach to economics. We can also look for individuals and companies to partner with us to bring renewable energies to our schools. We could find donors for solar roofing, wind, and other sources of safe, clean energies, and use these as laboratories for the students to learn more hands-on lessons in the scientific realms.
• All-Boy/All-Girl Schools- I have taught at all-boy schools in the past (American Samoa, Hungary). I think that this type of approach may be popular with parents who are properly concerned over the over-sexualized culture we live in. Distractions related to boys and girls are nothing new, but there are advantages to be considered as we look to market Catholic schools to Catholic parents, who are looking for the best ways to protect their beloved children. This concept of boy/girl separation could also take the form of classes being segregated by gender, as opposed to whole schools.
I’m not sure where all of this advice fits in with your current mission, but perhaps it can help in making longer term strategic plans. If you would like to discuss this in more detail, I am pleased to be at your service. I will add one last item- I am exploring the market for secondary religion teachers at present for next school year. If you or someone you know shares the Vision I present here and want to explore a professional collaboration in teaching, administration in-training, ministry or organizational work- please contact me personally at email@example.com. I have my M.A.’s in Education and Theology- Theology was studied at the Franciscan University of Steubenville.
With the discussion relating to Catholic homeschooling last week, I was strongly reminded of this (very good) article on the future of Catholic schools in the spring issue of National Affairs which a good friend pointed me towards a while back. As the article points out, the issues facing Catholic schools are many, though perhaps the biggest are:
- Public schools are no longer the explicitly Protestant institutions they were back in the 1900-1960 era
- The teaching orders whose virtually free labor made Catholic schools relatively affordable in their golden age virtually ceased to exist in the decades following Vatican II
- Changing demographics have moved Catholic populations away from many of the schools already built, and in this day and age building new ones is vastly more expensive
This has left many dioceses struggling with whether to shutter schools, and many of the continuing urban Catholic schools serving students who are mostly not Catholic.
The Archdiocese of New York, for example, reported in 2008 that, among its inner-city schools, nearly two-thirds of students lived below the poverty line and more than 90% were racial minorities. In Washington, D.C., as of 2007, more than 70% of students attending the lowest-income Catholic schools were non-Catholic. In Memphis’s inner-city “Jubilee” Catholic schools, as of 2008, 96% of students lived below the poverty line and 81% were non-Catholic. In fact, over the past 40 years, the portion of minority students in Catholic schools overall increased by 250%, and the share of non-Catholic students increased by 500%.