This guidebook gives a unique perspective on Catholic education, its history and the roots of the current economics troubles.  Although the target audience is philanthropists who seek to make a difference in the education of our children, it is worthy reading for any Catholic school board member or administrator who is involved with school finance.

The guidebook begins with a succinct summary of the causes of the economic challenges of the urban Catholic school.  The major causes are identified as declining vocations and shifting demographics.  But others such as aging facilities, calcification of practices, competition with charter schools, consistency, credibility and confusion are also identified.  The guidebook reminds us that Catholic schools pre-date public schools in this country and those Catholic schools have saved the public billions of dollars by educating millions of our children without public assistance.  The quality and impact of Catholic schools is noteworthy and thus philanthropic efforts to preserve them are worth pursuing.

The guidebook highlights six priorities that investors should consider to increase the likelihood that their investments in Catholic schools have long-term consequences.  The first is Funding Private Scholarships – paying the tuition of students in need.  This is the simplest and most common method to helping schools.  The effect is immediate and can be used as a tool for school accountability.

The second priority is creating Performance Driven Schools.  This priority suggests donors find ways to make sure that the schools are offering a quality educational product and are being run in a financially sound way.  Underperforming schools need to change and creative and transparent methods of improving the school income and cost controls must be explored.

The third priority is to Develop and Replicate New School Models to increase the numbers of Catholic schools.  Not only do we need to make existing schools competitive, we also need to find new ways to increase the supply of Catholic schools.  Examples of models worth replicating are the NativityMiguel Network of schools and the Cristo Rey Network.  The history and design of these new models are explained.

The fourth priority is Rethinking Governance.  The guidebook describes the organization of the Church and defines Church terms for philanthropists that are not Catholic.  This includes the difference between parochial schools and schools built by religious orders.  With the increased lay involvement in the function of the schools and the increase work-load of diocesan Priests, new governance structures are being defined.  Private academies and school consortia are considered.  Boards, administrators and clergy must work together in school leadership.

The fifth priority addresses the Human Capital Challenge.  Schools run by lay people with families to support simply cost more to run than schools run by religious.  Inner city schools are especially vulnerable to economic problems since they do not have the tuition base that wealthier suburban schools have.  Notre Dame’s Ace program is highlighted as one innovative way to address the human resource problem.  Finding and developing committed teachers and administrators is critical for the success of Catholic schools.

The sixth priority considered is the need to Change Public Policy.  Not only are Catholic schools now competing with public schools, but they are also competing with charter schools and other private schools.  As more educational choices are given to parents, can school choice and vouchers ever be used for Catholic schools?  There has been success in various places for the use of public money in Catholic schools.  However, public funding of schools must be coupled with quality education and sound financial practices.  Expansion of school choice to include Catholic schools must be a continued focus.

Philanthropists who donate to Catholic Schools run the gamut from devout Catholics to atheists.  Throughout the guidebook, various philanthropic ventures into Catholic education are highlighted – some of which are faith based, many are not.  The goals of the various donors vary – but they are not necessarily incompatible.  A chapter devoted specifically to Catholic identity raises interesting questions as to whether maintaining Catholic identity is necessary or important.  The changing of Catholic schools to charter schools is highlighted with both its advantages and disadvantages.

The guidebook finishes with ten great ideas in need of funding which include:  Charter Conversions, New School Models, Networking with Public schools, Performance-management, Increasing ACE, Public Policy changes, Use of Technology, Use of Incentives, Encouraging Vocations, and Use of Tithing.

This guidebook gives Catholic administrators a unique perspective on school funding.    Inherent in the discussion is whether public or private schools with the “trappings” of Catholic schools (academic excellence, sound morals) are good enough to deliver everything that Catholic schools have provided.  The new players in the field of education (charter schools, etc.) are doing just that.

The guidebook is available through the Philanthropist Roundtable and can be downloaded from their website.

Our local Catholic schools are struggling financially.  A Bingo operation –  which provided $200,000 plus dollars per year — stopped providing (changes in gambling laws).  The president and board began searching for ways to keep the schools solvent without raising tuition to elitist levels.  This is obviously no easy feat!

Last winter, we all listened attentively as the hierarchy explained that a major part of the plan was to stop all family tuition breaks.  Wow!  Every family must pay full tuition for every child.  They justified this decision by describing the supposed money that this solution was going to make up.

There is something inherently wrong with this thinking.

Sitting in front of me and just to the left was James.  He has seven kids and is doing all he can to keep them in Catholic schools.  He works construction in various places throughout the country and is gone for months at a time.  James comes home as often as possible, spends a few weeks with the family and then he is off to the next job.

I looked two seats down from James and saw Keith.  Keith and his wife are business owners.    Keith has one son who was currently in high school.

I couldn’t help but note that both James and Keith were very much alike in their earning capabilities — in fact Keith’s was a two-income family.  But they had very different amounts of discretionary income due to the fact that Keith was only rearing one child, and James was rearing seven.

Currently, James was probably paying three times as much as Keith in tuition (due to family tuition breaks that were in effect).  The new plan would increase Keith’s tuition by a few hundred, while Jim needed to find seven times the amount of tuition that Keith paid.

The guy with the most discretionary income had no worries, and the guy that had the least… was asked to double his contribution?

Doesn’t add up, does it!

How can we keep Catholic schools financially solvent without betraying our very mission?

The Catholic School Funding-Woes Cycle

Catholic school funding problems often focus on two realities that have no easy solutions.  The first is the higher wage of lay teachers over religious teachers, and the second is the increase cost of doing education from a technological standpoint.

This article considers another factor that can be easily changed and must be considered as a source of the funding woes of Catholic schools; the tuition per student model.

Tuition-based funding is a fairly recent phenomenon for Catholic schools.  Currently, most schools are primarily funded by tuition with modest contributions from the parish.

The following cycle has emerged for funding Catholic schools over the past decades.

Because of a lack of parish support, Catholic schools were forced to become more tuition dependent.  Because they are more tuition dependent, poorer families and large families (tuition per student model) cannot attend.  Schools become elitist.  Since they have become elitist, there is less impetus for parish support…and on the cycle goes.

The following proposal is an attempt to break this funding-woes cycle.

Catholic School Tuition and Short Sited Business Models

What follows is a proposal to fund Catholic schools in the current spiritual climate that does not compromise our Catholic character.  The proposal will help develop a stronger bond between the school and the parish while also exercising sound business sense.  The basic concept is simple; base tuition on the number of families that participate (instead of students) and reestablish the important bond between the school and the parish.

Tuition per student is the primary way that Catholic schools are funded.  This procedure has inherent injustices and was banned in some diocese in the past.  This model is also short-sighted from a business perspective as we will see.  Every school that advocates this form of funding is in danger of failure in one of two ways; the school will close from lack of students, or the school will morph into a private school for the elite that is Catholic in name only.

The past three decades is replete with examples of exactly these phenomena.

The Proposal

This proposal makes the following three recommendations:

1. Replace tuition rates per student, with tuition rates per family.
2. Families who pay up to 7% of their income on tuition will have fulfilled their parish obligation (although they may give more).
3. Families will never be required to pay more than 7% of gross income for family tuition.  The parish makes up the difference for families whose 7% does not cover family tuition needs.

A Simple Scenario

Let us consider a simplified scenario of fifty families with who love their faith, and thus endeavor to start a Catholic School.  In this scenario, the families will have varying numbers of children but will be similar in every other way…income, homes, expenses, etc.  We will assume 100 students for the school and that each family has $48,000 ($4000/month) to spend after taxes.

In this scenario, we will assume 25 one-child families (25 students), 11 two-child families (22 students), 6 three-child families (18 students), 5 four-child families (20 students), and 3 five-child families (15 students).

We will consider three things from a budgetary standpoint.

1. The first will be a simplified example of expenses that typical families have.

a. “Overhead expenses” are those each family has such as house, car, food, clothing and medical insurance for the parents.  These do not vary between families.

b. “Child expenses” include food, clothing transportation and medical for each child.  This will vary with the number of children the family has.

2. The second will be a comparison of the tuition cost for each family that results when a per student model is used and when a per family model is used.

3. The third will be a look at the contributions that each family will give back to the Church as the children grow up and become income producers.

Family Expenses

The scenario above shows that each family does have some similar expenses.  The “overhead” for each family is $2000 – which funds the house, car, food, clothing and health of the parents.  But each family also has very different “child expenses” depending on the number of children (stating the obvious).  These expenses vary from $350 per month for the single child family, to $1450 per month for the family with five children.

The family with more children obviously has more obligations.  Families with more kids have less discretionary income to pay for items such as Catholic School tuition.

Funding the Catholic School:  Tuition per Student versus Tuition per Family

Assume that these families need $250,000 to run the Catholic School.  Tuition per students would take this $250,000 and divide it by the number of students (in this case 100).  That’s $2500/year per child.  Each family then pays for each child that attends.

Tuition per family takes the $250,000 and divides it by the number of families (in this case 50).  That is $5000/year per family.  Each family pays the same.

A comparison of the annual and monthly costs using the tuition/student model and student/family model are given below:

Tuition per Student

The family with one child only pays $208 per month using the tuition per student method, while the family with five children will be paying $1041 (5 times as much).  The family with the least discretionary income is thus charged the most money.

The $208/month that is charged in the per student tuition will only work if everyone is capable of paying it.  When larger families can no longer pay their tuition, the budget has a short-fall.  The budget short-fall was guaranteed by the unreasonable expectation that large families are capable of paying large amounts of tuition.  Families with multiple children either have to be very rich, or they must exclude themselves from the school.

Any family with three or more children has a problem.  Is it feasible to expect these families to pay this tuition?  Thus, the families of three, four or five are forced out.  As these families leave, half the population leaves.  Thus the school closes or turns into a school for the very rich and/or for single child homes.

The tuition/student scenario is based on the false assumption that students are income producers, not income consumers.  Our public tax system is more family friendly than our Catholic schools.  Federal tax rates give tax-breaks for children in realization that families bear a larger burden in choosing to raise the next generation.

Catholic schools have it backwards…they expect larger families to pay more.  This is akin to charging sewer rates and income taxes based on the number of children that are in the family.  Big incentive not to have kids!

Tuition/Family

Tuition per family is actually tuition per paycheck.  In the tuition/family scenario, since every family has the same number of income earners, they should be charged the same.  The school is open to serving all the children of all the families that are interested in a Catholic education.  With the tuition/family situation, the school is more like a co-op than a business.

In the scenario given above, each family is required to pay $416 per month.  This is a much more reasonable expectation for each family.  There are no unrealistic expectations for families that have the least amount of discretionary income to use.  Budget shortfalls will be much more difficult – all tuition expectations are reasonable.

Dealing with Budget Shortfalls

In the tuition per student model, families with the fewest children, (who also have the most discretionary income) are paying an artificially low tuition.  The potential for default from these families is small.  However, a few families with larger numbers of children are expected to pay tens of thousands of dollars each year in tuition.  If these few very needy families do not find tens of thousands of dollars to pay tuition — shortfalls occur.

In the tuition per family scenario, all families pay the same amount.  Even if more families default on their tuition, the default is hundreds per family, instead of thousands.

It is far more reasonable to expect a large number of families (with grandparents, uncles, aunts) to generate hundreds of dollars each, than to have a small number of families with too many burdens already, to generate tens of thousands of dollars.

Children as Consumables, or Children as Investments

Our Catholic school administrators can learn from our own federal government that children are investments — investment in our future.  Children are not like hamburgers or other consumables where the more you buy, the more you pay — with no future value.  Children are like investments that grow over time.

Let’s assume a perfect world in which that every Catholic School child grows up, nets $48,000/year and gives 10% to the Church.  Each family eventually gives back to the Church in proportion to the number of children they have…all other things being equal.

Thus, the money invested in the families pay off greater dividends with the larger families as opposed to the smaller families.  The return expected per family is dependant on the number of children the family has.

A Challenge to Catholic Parishes

Catholic schools are supposed to be parish ministries.  In many places, they still are to some degree.  There was a time when Catholic Schools were funded 100% by parishes – which is thankfully still the case in some dioceses.

Assuming that parish giving could be based on a 7% tithe of gross income, the following challenge goes forth to all Catholic parishes with Catholic Schools:

1. Families who pay up to 7% of their gross income have satisfied their parish obligation (although they may give more if they wish).
2. Families should never be expected to pay more than 7% of their income toward family tuition.  The parish would then make up the difference.  Thus, parish money only goes to families in need.

The above challenge helps keep the parish involved in the ministry called Catholic schools.  Often, parishes have been asked to give blanket sums of money to Catholic schools to lower over-all tuition rates that only wealthy families can afford.  With the above scenario, specific families in need are the one that use parish money.

Conclusion – Stopping the Cycle

This proposal will help break the funding-woes cycle that is keeping Catholic Schools from becoming everything that they should be.  A school, whose funding model inherently eliminates a segment of the children they are supposed to serve, will be a failure before it ever opens its doors.  This proposal does not discriminate against families with multiple children and give arbitrarily low tuition rates to a segment of the population.

This proposal will also re-establish the important link between the Catholic school and the parish and/or diocese.  Under this proposal, the parish which (often correctly) perceives the Catholic school as serving the elite will be asked instead to participate specifically in funding families in need.  There is simply more of an impetus for a parish to give money to families in need, than to give lump sums of money to lower tuition for predominantly wealthy families.

Finally, this proposal sends an important message to a culture that has become anti-family and anti-child.  This proposal builds from the notion that the family is the building block of society – as the family goes, so goes society.  The Church must reach out its hand to help those that choose to rear the next generation of Christ’s flock.  The more we can help each family live their faith, the more truly Catholic are schools will become.

“Bless us oh Lord, and these thy gifts…”

We all reached immediately for the food, BUT mom called out “wait!” She reminded all to place their napkins in their laps; they must take the serving plate and ask others if they would like some of the food on it. The elders were given preference, nobody was to eat until everyone was served…and the usual litany of manners.

“…which we are about to receive from thy bounty…”

Manners was definitely my wife’s department. In all honesty, too many of these rules and regulations seemed silly to me. I had some semblance of manners, but only a rudimentary knowledge. The Italian in me was noting that the hot food was getting colder and frankly, we all wanted to get that food to its intended purpose ASAP.

“…through Christ our Lord…”

On this specific occasion, a revelation hit me as I listened to the directions of my wife; she was preparing my children for Mass . What a strange thought. She was preparing my children to receive the Eucharist. This insight forced me into reflection as I sat and listened in awe as the mother of my children explained how we are to behave — she was teaching us how to receive a gift with thanks.

“…amen”

The words of the blessing rang in my heart once again. How do we receive this gift of food given from the bounty of God? How do we receive the Eucharist at Mass? Eucharist means “thanksgiving”. There must be an extraordinary insight into our very being that is found in the virtue of gratitude .

Spoiled or Grateful?

Is there any character that is more despised then the spoiled brat? So much is given to this child with no /> thanks given back what-so-ever. The gifts given are perceived as rights due and are treated with indifference and even contempt. Gifts do not open the heart of the receiver, but rather turns his attention to himself — the center of his universe. Does the spoiled brat not recognize the gift of the lover? Does the spoiled child not recognize the love of the giver?

Is there any character more endearing than the grateful heart? Every gift given is received with the utmost appreciation. The gifts are embraced and accepted with a recognition of the thought and care put forth by the giver. Through the gift, a bond of endearment is established between the giver and the receiver. The exchange is deeper than an exchange of material goods, it is an opportunity to love and be loved.

It is noteworthy that spoiled brats are rarely the givers of gifts since they cannot think outside of themselves long enough to consider the needs of others.

Educating the Spoiled Brats We Are

Current educational climate always mirrors contemporary society — and our day is no different. With no depth in our perception of ourselves, we have devised an educational system based on the mistaken notion that we should be the center of our world. The past several decades has seen program after program that focuses on development of the self .

Society recognizes the dignity of man and tries to develop it in an incomplete way — without the broader perspective of our fallen-ness. The various programs to develop a good self-image were an attempt to help us recognize our dignity. All of the positive talk that was a part of these programs rang true, but also rang hollow. We have dignity, but we also know we are not the source of the dignity and we certainly do not always act dignified. The net result of these programs was to feed our own self-centeredness.

Society also recognizes our need to love others and tries to develop our ability to think outside of ourselves. The importance of relationships and the need to participate in causes bigger than ourselves is a part of the curriculum at most schools. But as Pope Benedict said; “Without faith, love becomes an arbitrary deed. It cancels itself out and becomes self-righteous ”. Without the broader understanding of who we are, our efforts fall short. Even our attempt at love can be turned inward on ourselves.

A Goal for Education: From Spoiled into Grateful

The spoiled brats that we all are take far more credit then we should for any goodness that is within us. Every talent and virtue we possess feeds our pride. God is perceived as a competitor that is trying to get credit for our actions. He will try to change us into something we do not want to be. He is trying to put a straight-jacket on this most talented of beings called me .

In fact, God is a Father and is the source of all the talent and virtue we possess. These talents and virtues are His gifts to us and should be used in service to His kingdom. Good sons are thankful to their Father for the gifts they receive. Are we intelligent? It’s a gift. Do we possess fortitude? It’s a gift. Are we amiable? It’s a gift. Our Heavenly Father is trying to help us become everything we have ever wanted to be. His grace will perfect our personality, not destroy it.

Instead of developing a good self-image , we need to develop a true self-image ; we need depth in our perception. This includes the dignity we all possess being made in the image and likeness of God, but it also includes the fact that we fall short of that dignity. The battle within each of us to embrace our authentic selves cannot be won by positive self talk. It is established by a lifelong journey of becoming free from the bondage established by original sin and the various forms of sin we freely partake of. It comes through the grace of redemption.

Education for Thanksgiving .

The goal of good manners is thankfulness, not good manners. Every good parent has always known that good manners are means of expressing an end, not an end unto themselves. It is possible to possess good manners without the inward attitude of thankfulness. The goal is to develop an attitude of gratitude.

The same is true for many of the rules and regulations that govern great educational institutions. Many of the rules exist to keep students from exercising their self-centered ambitions. Other rules deal with treating others with the dignity they deserve. Our youth need to learn gratitude. They need to be thankful for the parents, families and their churches and schools. They need to be thankful for their very lives, their bodies and their minds. They should be thankful for our country. They need to be thankful for our faith.

A sound educational system must help man discover his true self. One of the greatest truths about man is that the fall has made us spoiled brats who constantly question the motives of our Loving Father — going so far as to question His Fatherhood. But we are not without hope! Because deep in our hearts, when we look long enough and hard enough, we discover that we are the beneficiaries of extraordinary gifts given by a generous Father.

Our youth are confronted with a culture that breeds self-centeredness. They long for something more since the shallowness of this culture does not satisfy. There is a more authentic fulfillment that can only be found in God-centeredness. Our youth need to be guided by educators that understand who man is as revealed by the definitive revelation of Christ Jesus. Our perception of God inherently determines our perception of ourselves and our fellow man. The better educators understand God, the better they can lead others to Truth. The better they can help our youth develop the virtue of gratitude.

A sign that redeemed man is becoming his authentic self , is a man with a grateful heart .

One of the greatest thinkers of our times once said: “This is truly the key for interpreting reality ”… Are we interested? This great thinker was not an actor, sports figure, columnist, political pundit or contemporary philosopher. And yet, he was all of these.

This wise man was Pope John Paul II — we have to be interested!

With a mind that saw reality as clearly as this man, how can we NOT be interested? It could be argued that reading this man’s “key” and meditating on it for the rest of our lives would probably be a worthwhile endeavor. What effect should knowing the key to interpreting reality have on society and its institutions?

This quote comes from Crossing the Threshold of Hope , page 228”:

This is truly the key to interpreting reality. Original sin is not only the violation of a positive command of God, but also and above all, a violation of the will of God expressed in that command. Original sin attempts, then, to abolish fatherhood , destroying its rays which permeate the created world, placing in doubt the truth about God and leaving man only with a sense of the master-slave relationship” (emphasis in the original).

Perceptions of God

What is our perception of God? Is he a master and we his slaves? Is he an employer and we his employees? Is he…a father and we his sons?

Adam and Eve were somehow convinced that God was not to be trusted. How do we become convinced that a trustworthy person should in fact NOT be trusted? How does a child become convinced he should not follow the guidance of his father?

The child has to be convinced that the father does not love him.

Masters do not love their slaves. The slave is a piece of property (an object) that masters can use and abuse. The decisions made by the master do not always have the best interests of the slave in mind; rather the decisions serve the interests of the master. The slave is used to promote the wants and needs of the master.

Employers do not love their employees. The goal of the employer is to make his business successful — this is the basis for his decision making. When the well-being of his employee comes in conflict with the success of his business, his business comes first. The employee is used (albeit with compensation) to make the business successful — which makes the employer successful.

A father-son relationship is much different. Fathers love their sons and daughters. The decisions by a father are for the well-being of the child. The success of the child is also the success of the father. The Father would forfeit His very life for the child — and the child knows it.

There is self-serving aspect to both the master/slave and employer/employee relationship. As slaves or employees, we realize that our interests are subordinate to the interests of the boss. A boss does not love the slave or employee – such a situation would be an exception to the rule.

There is a self-less aspect to the father-son relationship. There is trust. Decisions made by the father can be embraced by the son, even when the son does not understand or agree. The son knows he is not perceived as an object to be used by the father; rather he is a person that is loved by the father.

God is a Father. He can be trusted.

The Enslavement by a Master or The Guidance of a Father?

What possible purpose could there be to inviting a slave-master to participate in the education of a slave? Any recommendation would be suspect. Masters are interested in indoctrinating slaves, not educating them. Their goal is to keep them enslaved. Every fiber in our being screams out to resist such manipulation. We goad the slave to resist the master and do battle against his tyranny!

What child does not long for the loving guidance of a Father? Any recommendation is based on the wisdom of one who loves and seeks the best for the child. The Father wants everything that the child wants, but has the wisdom to better perceive the path. The goal is to make the child truly free. Every fiber in our being longs for the guiding hand of a loving father. It is a wonder to behold the son becoming the man who makes the Father proud.

Understanding God, Understanding Man

What is the dominant perception of God that drives contemporary society? What are the implications?

If society views God is a master, then it views man as a slave. The educational system that results will be one in which the slave is goaded to do battle against tyranny.

If society views God as a father, then it views man as a son — the son of a Benevolent King. The educational system that results will be one that treats the son with dignity, and helps him grow in virtue to become a man pleasing to the King.

If God is a master and we are His slaves, then Christ is a son sent amongst slaves. The purpose of the son amongst slaves is to exact justice. The expectations of the Father are revealed and the shortcomings of the slaves are made manifest. Justice then demands that amends are made by the slaves. The son is the overseer of justice.

If God is a Father and we are his children, then Christ is a son sent amongst brothers. The purpose of the Son amongst brothers includes the enactment of justice, but also includes mercy. The Son comes to lead His brothers home. The Son shares in the justice and mercy of the Father to his sons. The Son loves the brothers as the Father loves them – even to giving up his life as ransom.

“Nobody can keep people from loving each other” the teacher said.

“Then how can we call loving others sinful?” she asked.

“Loving others does not have to be expressed sexually” said the teacher. “Friends love each other. Dads and daughters love each other…”

“Ughhh…” came the sigh from the class.

“But to believe that these loving relationships must have a sexual expression is absurd. What is love?” asked the teacher.

“Choosing the highest good for the other” the class said in unison. They had that definition memorized.

“Don’t confuse love and sex. Friends that become sexually active use each other as objects”, said the teacher, “they don’t love each other. Love is self-less, not selfish.”

The look on Clare’s face showed she was not convinced, but she was thinking deeply. Clare had a strong faith, but she was confused. She alleged that the Church was being judgmental and she charitable. In fact, the opposite was true — she was thinking as man, not as God.

Man has been given a radical freedom by the hand of God — but choices have consequences. Regardless of man’s wishes, if he chooses to walk off a cliff — he will fall. Every time we exercise our freedom, there is an effect on ourselves and on the environment (for good, or bad). Consequence-free choices do not exist. Thus, we must use our freedom to help us to construct our authentic selves.

Constructing a Fallen Freedom; Becoming Enslaved

Constructing one’s freedom while believing man is only his fallen nature is a losing proposition that our culture has embraced. Limited perception begets limited freedom. The unwitting man with a darkened mind, (not realizing his own darkness) normalizes his sinful tendencies. He is convinced that he must “give in” to his lusts in order to be free. He is free to indulge — but his choices will enslave him.

The decisions he makes are objectively wrong — and he feels the effect. He does not feel free. In his heart, he knows there is a problem since he cannot outrun the original goodness that lies within him. He becomes convinced that others are judging him, while in fact, he is judging himself.

He feels shame at the objectively bad choices being made. But he reasons that the shame is merely a social construct being forced on his freedom. He thus assumes that society is at fault and tries to change society and its standards. The more he can break free from these superstitions, the more free he will feel. He believes the shame is coming from without, not within.

He is a rational person, and thus must try to reason the inconsistencies of his actions and their effect. Truth must be relative and anyone who thinks otherwise must be opposed. The more he rationalizes his indulgence, the more enslaved he becomes. The more enslaved he becomes, the more his heart convicts him. The more his heart convicts him, the faster he must run from truth. Convinced that he is not the source of his emptiness, reason itself becomes suspect.

He is enslaved. He has been taught to embrace his fallen tendencies and ignore the original voice that calls for his greatness. He despairs. But knowing he is called to greatness, he champions his own cause — calling on the rest of society to join him in his despair. Surely when he convinces everyone that his sinful actions are normal, it will ease his conscience. He is alone.

Enslaved man seeks to express and fulfill his freedom by using others as objects. Furthermore, he is convinced that others seek the same thing – which makes him an object as well. Man is thus an object — not a person made in the image and likeness of God. This is why outrageous deeds can be done to others; they are objects. Objects are to be used and then discarded when finished.

It is curious that always coupled with the objectification of man (man used as an object), is the personification of objects (objects loved as persons). Kill the babies, but save the trees.

Constructing Freedom from Real Man

Man is more than his fallen self . Deep in his heart, man knows that he was made for greatness — it is the echo of his original goodness. Man is redeemed and the grace of redemption is strong and sufficient!

The fall enslaved us.

We are not supposed to have a darkened mind, a weakened will or a disordered appetite. True freedom consists of being released from the slavery that took place because of the fall. This is what redemption is. Christ has come to set us free. Freedom can be understood as a slow progressive release from the chains that we have been placed in because of the fall. Christ comes to enlighten our darkened mind. He comes to strengthen our weakened wills. He comes to order our disordered appetites. He comes to give us life in abundance .

Christ has come to “set our freedom free’!

Charity, Redemption, and Masters of Suspicion

We must respect others decisions to choose slavery. However, charity will not allow us to dispassionately watch on the sidelines in the name of tolerance! When a small child gets out of his fenced yard to play on a busy street, charity demands that we help the child — this is no time for tolerance. He seems to be exercising more freedom while playing in the street. But, in fact, he is more free in the confines of his yard.

Charity cries out to help those that choose to enslave themselves in their limited understanding of freedom. When a friend believes that using others as objects will have no consequences, charity demands that we help him see that his choice is enslaving him and hurting others.

Masters of Suspicion is the term coined by JPII about those of us that have an intellectual knowledge of redemption, but suspect that it is not truly transforming. We “empty the cross of its power”. We are not convinced that Christ will affect what He promises. We ultimately are not suspecting ourselves or our faith, we are suspecting God and His promises. Everyone has at his disposal, the grace of redemption . It is there for the asking .

Education Goals, Authentic Man

Charity demands that we share the liberty felt when we fight concupiscence. We need to help others realize that our disordered passions are based in goodness. We long for love, but often substitute lust. We seek to beget a family, but often settle for sterile relationships. We seek communion with God, but substitute lesser things and persons in His stead.

Charity demands that we share with others through actions and words our faith in Christ and the power of His redemptive act. Pope John Paul II said it best in Veritatis Splendor :

What “are the concrete possibilities of man’? And of which man are we  speaking? Of man dominated by lust or of man redeemed by Christ? This is what  is at stake: the reality of Christ’s redemption. Christ has redeemed us! This  means He has given us the possibility of realizing the entire truth of our being; He has set our freedom free from the domination of [lust]. And if redeemed man still sins, this is not due to an imperfection of Christ’s redemptive act, but to man’s  will not to avail himself of the grace which flows from that act. God’s command is of course proportioned to man’s capabilities; but to the capabilities of the man to whom the Holy Spirit has been given”.

Excellence in education is only possible when it is based on the Truth about man; his history and his destiny. This Truth is utilized for instruction so that we can use our freedom to construct authentic man.

“So you don’t think we should have a dress code?” the teacher asked.

“No…we are old enough to make our own decisions” said Nick.

“So, you think students should be able to wear anything they want?” asked the teacher.

“Yea — why not” said Nick.

“How about naked? Should students be able to come to school naked?” asked the teacher.

“Naked? No — they should wear something” said Nick.

“How about pajamas, swimsuits — or just coming in underwear” asked the teacher.

“Come-on, No…, they need to wear clothes” said Nick.

“So…you agree there needs to be a dress code! You just disagree with the standards.” said the teacher.

“Well…yea I guess” said Nick. “It just seems our code is too strict — again, our country is about freedom”.

Nick recognized his inherent dignity and deserved to know that his dignity was not being trampled upon by random and capricious rules. Bottom line, Nick didn’t like the standard nor did he appreciate sitting in detention. His initial reaction was to strike out against standards of any sort. He would argue that true freedom means being free to make our own choices — free of consequences. Detention gave us opportunities to consider unique topics such as the meaning of freedom.

What should be the basis for standards? Upon deeper consideration, everyone agrees that standards are needed in institutions, but we do not always understand the reason why. Standards must be based on more than efficiency and uniformity. Standards for behavior that are not reasonable should be debated and ultimately modified.

Purpose of Standards

Good standards do not trample on freedom but enhance freedom. Nick almost became convinced of this:

“So who should set the standards?” asked the teacher.

“Well…the students should” said Nick.

“Should students in elementary school be able to set the standards for dress code?” asked the teacher.

“No… they’re too young” said Nick.

“So… at what age should students be able to set the standard?” asked the teacher.

“Well… my age I guess — maybe high school age” said Nick.

“Should middle school students be able to set the standard?” asked the teacher.

“Maybe some of them might be able to, but most are too young” said Nick.

“Says who?” asked the teacher.

“Well… high school kids are old enough to understand things” said Nick.

“So, by virtue of your age and experience, you have decided that students in middle school should not have a say in the dress code” said the teacher.

Nick realized the direction of the discussion. “Yeah… I guess so” he said with a slight smile.

“So, by virtue of age and experience, your parents have come to the same conclusion about you” said the teacher. “The parents and administration have exercised their freedom to set standards for this school.

Nick’s hope for getting out of detention was fading.

“What do you think the goals of the standards are?” asked the teacher.

“They probably think they are helping us out, but they are making me miserable” said Nick.

“And within a couple years” said the teacher, “you as an adult, will get to participate in setting standards for society. You’re just not there yet”.

Standards of any sort (including dress codes), are often viewed as limits to freedom. They limit choices, and surely limited choices beget limited freedom — so goes the logic.

Standards, Freedom and Man

Educational standards are based on helping man use his freedom well — which is ultimately based on our definition of man . Who is man and how does he become free?

Good parents and educators know that children struggle with their fallen nature — just like the rest of us. We all tend to make hasty decisions that do not take into account our darkened minds, weakened wills and disordered appetite. On further reflection, we all realize that there are deeper voices within us (original man) calling us to a higher level.

Standards based solely on the fallen-man are low standards. It is difficult to push youth when you believe that they are eternally destined to have no will-power. It is difficult to instruct youth to not indulge in sexual experimentation when you believe it is inevitable. Limited standards based on limited man are rarely impressive. Trying to shore up these standards to resemble a more strict code will often occur. But the strict standards will be challenged — and with no justification available, they are lowered once again.

Standards that help us embrace the holy calling from God that truly sets us free are True standards. Standards must be based on helping each person to become free from the effects of our fallen-ness. Good standards help each person to enlighten their darkened minds. They challenge us to strengthen our resolve in the midst of difficulties. They help us to control our disordered passions. They help us to use our freedom well.

Limiting Choice to Make You Free

Matt and Blake were equally talented friends going to the same high school. Matt, with parental input, had little freedom in choosing his classes. Blake chose freely. Matt struggled through a college-prep curriculum complete with homework on most nights. Blake took a lighter load and had more time to play. As the high school progressed, Matt seemed bound, Blake seemed free.

Graduation came four years later along with decisions about college and life. Matt had his choice of colleges and professions, but Blake was limited. By the time of graduation, Matt had become free, Blake was bound.

Good parents and educators limit the choices of their children so that they can be free.

Friendly parents or teachers with low standards are only given token appreciation. Ultimately, despite our complaining, we want to be challenged. We truly want to re-construct the original man we were created to be.

The appreciation shown to parents and teachers with high standards is enduring. In the midst of the process these educators may be maligned. But ultimately, when youth recognize the freedom they have attained through hard work and endurance, there is authentic appreciation.

Standards should be designed to develop virtue. This is only possible when we understand our fallen-ness and thus our common struggle to become redeemed. This will come about through instruction that helps each person construct their total selves in light of redemption. Deep within our hearts, we want to be wise, disciplined, just and balanced. We want to be virtuous, we want to be whole. We want Christ and the True freedom He offers.

“Mathematics’, I answered.

“No, you teach children, not mathematics” he responded with a triumphal note. “You teach children – don’t forget that”.

Even a math-guy knew there was some verbal slight-of-hand taking place. Actually, what I teach is mathematics; who I teach is children. But the point was an important one: educators need to not only master their subject matter; they must know who they are teaching.

Education consists of a three-way dance between the teacher, the subject matter and the student. The goal is for the student and the subject matter to intersect, as the teacher facilitates. The goals, expectations and methods of the teacher are determined by that teacher’s perception of the student’s capabilities. The teacher’s perception of the student’s capabilities is underwritten by that teacher’s understanding of who man is .

Constructivism vs. Instructivism

There is a rather provocative word bantered about within educational circles called constructivism . Constructivism is a philosophy of learning based upon the premise that each person constructs his own perspective on all things in life based on his experiences. Constructivists advocate that teachers passively coach from the sidelines as the learner constructs his own unique perspective on the topic or procedure being studied. The learner than incorporates the new material into his worldview.

The impact that constructivism has had on education over the past decades is noteworthy. Statements such as “teachers need to be guides on the side instead of the sage on the stage” are part of the constructivist philosophy. Another mantra is “true education only takes place when it is based on the experiences of the learner”. Thus, all education becomes “learner based, instead of subject based”.

Instructivism is a term coined by some constructivists to explain the “old style” of education that was “subject based” instead of “learner based”. The teacher was the master of the material and the center of the classroom. The teacher — being the master — dispenses the material as he instructs the learner. The most obvious form of instructivism is the lecture , which continues to be found in many forms throughout the educational establishment — much to the chagrin of constructivists.

The past several decades of educational reform can be seen as a movement away from instructivism and toward constructivism.

Constructivism is very similar to what JPII calls “subjective” experience versus objective reality. Crudely stated, subjective perspectives are what each person constructs throughout his/her life. The goal throughout life is to construct a subjective perspective that becomes objectively real

Constructivism Alone

A culture that struggles with objective truth has the danger of giving too much credence to the constructivist philosophy. What is the purpose of education if we are constructivists that assume there is no objective truth? Since it is not to discover truth together, it becomes to create truth together. With so many sources of truth and the obvious disagreements that will ensue, we learn to tolerate each others truths even if they are inconsistent. This violates reason.

A person with a darkened mind acting alone, will struggle at constructing valid truths. A darkened mind that does not know it is darkened may pridefully call darkness light and light darkness. Consider the consequences of unwitting educators and students with darkened minds, attempting to construct their own truths.

Instructivism Alone

When a person is convinced that he or she is in sole procession of some truth to the exclusion of other persons, a strict form of instructivism can result. Strict instructivism can step on the dignity to the student being taught. The educator becomes convinced of his mastery of some truth and the ignorance of the student. The education that results can be severe and limiting, not allowing for any creative accommodation by the student. This is indoctrination, not education.

A person with a darkened mind can become convinced of something that is not objectively true. An educator blinded to his own darkness can lead to dangerous circumstances. Teaching concepts that are objectively false will violate the mind of the learner as he attempts to reason it through. Reason itself can become suspect.

The tortuous reasoning of the pro-abortion crowd is a good example of this.

Constructing From the Wrong Base

Education defined from a world where truth is only subjective and man is only fallen is a wretched form of education. There is no reason to seek Truth since truth is mere opinions of individuals. The goals and aspirations of education deteriorate as man is perceived as hopelessly weak and disordered.

The base from which the educational philosophy is derived is flawed. We are not building on solid ground.

Apathy and a lack of passion is the result. The thrill of discovering the reasonableness of truth is passed off as simple opinion. There is no instruction for the learner who struggles within himself between the fallen man that he is and the virtuous man that he longs to become. There is no original man , no fallen man , and no redeemed man to appeal to.

Limited perceptions of man will lead to limited educational practices, which leads to limited education.

Finding the Balance

Educational goals and expectations must be constructed from the richer perspective on man that our faith provides us. We recognize our wounded nature — but the wounds do not have to be fatal. The struggle within each student speaks to the virtuous man he wants to become. Redemption has provided the grace we need to help us become the man we long to be. This is the solid base from which a learner can construct a well-rounded education.

Excellence in Education occurs when educators are convinced of objective truth and find the balance between constructivism and instructivism. Each person must be given the dignity of constructing his subjective perspective throughout life. However, in recognizing our wounded nature, we also recognize our need for instruction . Discovery, yes, but GUIDED discovery.

Excellence in Education taps into both the lived experiences of the learner and the revealed truths given to mankind by God. Any apparent contradictions are reasoned through in order to find clarity. The more the learner allows himself to be instructed by the wisdom of the Church, the greater is his opportunity to construct real knowledge.

[Click here for part one , part two.]

“Excuse me?” said the teacher, not sure he was being serious.  Mike, a senior, could be a bit of a comedian at times.

“If everybody stopped believing in God, would he cease to exist?  I mean, what would happen if we all just stopped believing in him?” Mike asked again.

The rest of the class showed both smiles and curious faces.

There is a brutal honesty to youth that every teacher finds refreshing.  Mike — being a product of his culture –  asked a question that many people would probably like to ask.

With a chuckle, the teacher turned to the class and said, “How about if we all stop believing in Mike and see if he will cease to exist”.  They tried, but Mike never went away — even when they closed their eyes for effect.

The teacher then asked; “If God stopped thinking about us, would we cease to exist”?  Whose existence is more foundational?  In fact, isn’t God the foundation of existence?

Man has an incredible dignity that Mike very much understood.  Like other animals we take in information with our senses, but we also can learn, reason and creatively apply our knowledge.  JPII called this our subjective selves.  When Adam realized that he was “alone” in the world, it was a self-revelation that he was a person , and the other animals were not.

Man is a person like God, but man is not God.  Ever since Adam and Eve, man has been tempted to be “like God, knowing good and evil”.  Man as a person, has a unique subjective perspective.  God as a person does as well.

God’s perspective is what JPII calls objective truth .  Since God is the foundation of all existence, God’s Objective Truth is the foundation of Truth.

Same Car Wreck, Different Story

The difference between objective truth and a person’s subjective perspective was demonstrated during another discussion on a hypothetical car-wreck a couple years later.  Again, the brutal honesty was refreshing.

“When two people witness the same car-wreck, they usually come up with different explanations of what they saw”, Mary said.  “So…since one person saw the wreck one way and the other person saw the wreck another way, then they each saw there own truth about the wreck.  So…we all kinda live in our own world” she concluded.

The teacher replied “The wreck took place regardless of whether someone was there to witness it or not — do you agree?”

Mary agreed — but was unsure.

“Then the wreck objectively happened.  Each person’s interpretation of what happened may be a bit different, but the wreck they experienced was the exact same wreck.”

Mary agreed, but was not completely convinced.

“OK, I will agree that the wreck objectively happened” Tim piped in, “but we will never know what actually happened since each of our interpretations are flawed.”

This was a valid point — Tim realized that since we have darkened minds, our perceptions are flawed.

“Can we agree that some interpretations may be more correct than others?” the teacher asked.

Tim agreed.

“Then maybe our goal is to help our subjective perspectives become as objectively correct as possible” said the teacher.

Tim realized that objective truth existed, but he was convinced that we could never get to it (darkened minds).  He reasoned that since we may not perceive objective truth clearly, our hope for attaining it is futile.

Understanding the effects of our fallen nature is critically important in the field of education.  As the CCC states :  …Ignorance of the fact that man has a wounded nature inclined to evil gives rise to serious errors in the areas of education , politics, social action, and morals (407, italics mine).

We all experience the results of our darkened intellect from the fall.  Loving decisions are difficult to make when we are self-centered.  Our disordered appetites and concupiscence put up a fierce battle in our reasoning. “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate ” — Romans 7:15.

Man has a wounded nature, but Truth is not wounded.  Man’s wounded nature makes it more difficult to subjectively perceive what is objectively real.  But we are NOT without hope.  Through redemption, our minds become enlightened and we perceive the truth with more clarity.

Truth:  Something We Discover

Pope John Paul’s Theology of the Body reminds us that our faith sheds much light on Truth and its meaning.  We realize that each person is made in the image and likeness of God, and thus we have our own subjective perspective on life and its many wonders.  Prior to the fall, our subjective perspectives were objectively correct.  In the beginning, there was no conflict between what we subjectively perceived and what was objectively real.

With the fall, our subjective perspectives we not necessarily objectively accurate.  The original man that was created in the image and likeness of God is still very much a part of us, but our minds have become darkened.  We are too self-centered and battle concupiscence.

Every good student recognizes the need for the guidance of teachers.  Every good athlete seeks a coach.  Even saints need a spiritual advisor since we do not always perceive ourselves accurately.

There is an objective truth that is extraordinarily reasonable.  This truth can be found in daily living and in the natural law within us, but it is also found within the wisdom of the Church.  We should utilize both of these sources to discover truth — they resonate together.  As we construct our subjective perspectives throughout our lives, there is a much greater chance of that it will be objectively true if we allow ourselves to be instructed by the wisdom of the Church.

Truth is discovered because it exists beyond us — it is defined by God.  Understanding this it makes for a great paradigm shift within our culture — the individual stops being the source of truth.  Thus, two individuals that are seeking the truth can tackle the mystery together, grappling with their reason and insights.  They can each look beyond themselves and beyond each other.  BUT, if we are convinced that each person is the source of their own truth, any discussion turns into a battle of wills.

Education From the Truth

It would be ideal to be instructed by a teacher who understands objective truth, subjective truth and the importance of bridging the gap between them.   Good teachers help each person recognize their darkened minds, and that enlightenment is available through redemption.  That is what a Christian teacher should be.

It would be more ideal to be instructed at an institution that understands man’s dignity, his fallen nature and redemption.  An institution that knows there is a right and wrong and spiritual basis to morality.  An institution that forms the whole person:  physically, intellectually, morally and spiritually.  That is what a Christian School should be.

It would be most ideal to be instructed by a Christian school that can provide the sacramental grace that in fact redeems; a Christian school that embraces the fullness of the faith and thus leads students from the study of objective truth, to a relationship with He who is Truth.  That is what a Catholic school should be.

[For part one in this series click here .]

Dogs are not as dumb or as smart as we think, we were told; they understand words, but only a limited number of single word commands. Sharp, single word commands had a dramatic effect on her training. CJ rose to the top of her class.

The trainer knew dogs and thus how to train them. She knew dog-owners and thus how to educate them.

Imagine constructing an entire educational system based on flawed assumption of whom you are educating.

It is remarkable to note that the success of schools is not determined by material resources. The “what” and “stuff” of education is only secondary to sound education. What is primary is our perception of whom we teach.

So…who is man and how can we best educate our children? This is a worthy question which can be answered by each of us to some degree. Educators from parents to professors will find that their educational philosophy is radically affected by their perspective on who man is (anthropology).

The Three Aspects of Man

Pope John Paul II’s Theology of the Body reminds us that in order to understand who man is, we must remember from whence he came, and what his destiny is. As Catholics, we must not forget that through divine revelation we understand man in ways others do not. We know that man has a fallen nature, and this fallen nature is not the norm. We are NOT all right.

JPII reminds us of the three aspects of man: Original Man, Historical Man and Eschatological Man. Original Man is the term he uses for man before the fall; the man that was supposed to be the norm. He uses Historical Man for man in our current fallen state (which includes redemption). Eschatological man is what man’s destiny in heaven is.

Historical man (apart from redemption) is all that is available for educators who choose to study mankind in a completely materialistic way. With this limited perspective, materialists have devised systems of education that are inherently flawed. What is the effect when fallen man with his darkened mind, weakened will and disordered appetite becomes the norm?

Education theories based on materialistic perspectives are limited due to their limited understanding of man. One result was the flawed system developed by communist Russia in the last century. Since man is only capable of freely living out his fallen nature, (which can be ugly), his very freedom needs to be controlled. The result of controlling man’s freedom was to treat him like an animal. In such a system, there was plenty of training, but little education.

Western culture has devised a different, but equally flawed educational system based on materialistic understandings of man. Our western reaction to the limited perspective on man includes relativizing truth, normalizing our fallen nature and preaching tolerance. This is a deadly combination in education.

Relativizing Truth, Normalizing Deviancy and Demanding Tolerance

Relativism accepts everybody’s perspective on truth to be equally valid. Since there are no objective rules, even the deep questions of life become mere opinions to be expressed and shared with others. The dark side of this attitude, (as Pope Benedict aptly points out) is that it leads to a dictatorship. Once one is convinced that objective truth does not exist, then whenever objective truth rears its ugly head, it is to be squashed — who are YOU to force your truths on me? Since all truth is relegated to opinion, statements of valid objective truth can only be defined as the opinions of persons with inflated egos. Anything but relativism is thus dismissed — a dictatorship. Relativistic thinking is intolerant of any other type of thinking.

Normalization of our fallen nature assumes that our darkened mind, weakened will and disordered appetites are the norm. These fallen characteristics become the basis of our expectations. How can we possibly stop laziness when it is the norm? High ideals become wishful thinking since we are “only human”. Indulging in our lustful passions is perceived as a release. How can we possibly stop teens from experimenting with their sexuality when disordered passions are accepted as normal drives?

Relativistic truth coupled with normalization of deviant behavior is a recipe for disaster unless we convince everyone to practice extreme tolerance. How else can we possibly keep from anarchy when objective truth is dismissed and people are expected to wallow in their fallen natures? This leads to chasing our tails as we tolerate everything except intolerance.

Faith’s Enlightenment of Who Man Is

Pope JPII’s TOB reminds us of the way out. We develop a better educational system, when we understand who man really is — especially when redemption is brought into the picture.

The better we understand who man is, the better opportunity we will have to develop a sound educational system. We realize that understanding man happens not only through study in a historical context, but it is also revealed through the truths of our faith.

One important revealed truth is that truth itself is objective. There are ethical norms for our behavior. The splendor of the truth gives us a standard from which we can measure our subjective perspectives.

Our faith also reveals that fallen man is in fact NOT the norm. There is a high and holy calling that we feel within our very being. As JPII explains, although the fall has happened, there is an echo within each of us of our original design. We feel the struggle between who we are, and what we were created to be. Furthermore, we have access to the grace of redemption. This grace helps us to restore what was lost. Our minds are enlightened, our wills are strengthened and our appetites become more ordered.

When we allow our minds to become enlightened by the truths of the faith, we realize that it is uncharitable to be overly tolerant. Charity demands that we act when others participate in destructive behavior.

The Christian perspective on education thus has inherently higher expectations based on what the true norm for man is and the objective nature of truth. The virtues that lead to true freedom and happiness can be emphasized. Pitfalls in the moral and spiritual life can be recognized and avoided. We understand our fallen-nature — but we also understand the path toward wholeness.

Implications for Education

The implications for education are immense. All educators have an inherent vision of man . Each individual school has unique programs that are based on the collective vision of man that is shared. Even state boards and national councils develop their philosophy from their vision of man .

The more limited this vision of man is, the greater is the probability that the resulting educational philosophy will be flawed. The closer the vision of man gets to the true nature of man, the greater probability that our philosophy will be sound.

Christian Educators in the Public System

The U.S. public educational system consciously tries to keep religious views separated from the public schools, BUT this does not translate into a materialistic mandate. Although public institutions in the U.S. are a-religious, many of the teachers are not. Schools in atheistic countries positively encourage a materialistic ideology. In the U.S. however, materialism is just one competing ideology within the marketplace of ideas.

Christian educators within the public system thus perform an extraordinary service for students, pubic schools and thus society. By actively engaging in professional discussions and decisions, they can help develop sound philosophies based on the more wholesome perspective that our faith gives us.

Thankfully, many strong Christian men and women continue to answer the call to teach within our public system. The importance of these teachers cannot be overstated, especially given the destructive nature of many of the competing ideologies found in education.

There should be a conscience effort within the Church to help Christian teachers better recognize and articulate the inherent philosophical advantages our faith gives us. Educators must also recognize the inherent dangers found in philosophies based on a limited perception of man. They will thus be better equipped to help create sound philosophies within the confines of the public system.

The Effect of a Christian School in Society

The Christian school is everything the public school is and more. With the more complete conception of man, the Christian school can feed not only the student’s mind and body, but also his spirit. Utilizing the principles of the Gospel, the Christian school can avoid the pitfalls that come from more limited perspectives. Expectations that conform to redeemed man with all of its hopes and dreams become the basis from which decisions are made.

Christian schools utilize the tenants of our faith to help form philosophies at the institutional level. This includes the more complete perception of man. This does not preclude utilizing sound educational research. Educational philosophy is developed utilizing sound educational principles considered in light of the Gospel. Each Christian school becomes a unique expression of this by those involved. Our faith provides limits for what is unhealthy and libraries of collective wisdom ready for use.

Institutions can be witnesses of the Kingdom in the world just as individuals are. Just as the Christian educator can be a light in the public school, Christian Schools can become a light in the educational establishment. Just as Christian students can be a light to their team-mates, Christian teams (athletic or academic) can be a light to their communities as they carry the name of Christ. Christian school administrators and teachers can participate in public dialogue with their colleagues at the local, state and national level and thus provide a Christian witness to educational policies.

The Catholic School

The Catholic school, with access to the fullness of the Christian faith, is given the greatest opportunity as a Christian school, and thus carries the greatest responsibility. Students are given access to the sacraments which provide the primary means of grace for redemption. Catholic schools therefore have the added advantage of helping students to not only become enlightened through knowledge, but to become sanctified through grace.

Forming educational philosophies and policies through the lens of faith, the Catholic school will naturally teach families the more adequate anthropology that leads to the abundant life found in Jesus Christ.

Faith Enlightening Education: Implications of Teaching from an Adequate Anthropology

This begins a series of articles that will be one attempt to take the wisdom of the Church, and apply it to the various forms and institutions of education. Christ reveals man to himself. From this solid foundation let us build a more genuine educational system.

References:

Benedict XVI (April 2008), Meeting with Catholic Educators .

Congregation for Catholic Education (1988), The Religious Dimension of Education in A Catholic School .

Congregation for Catholic Education (1997), The Catholic School on the Threshold of the Third Millennium .

Vatican Council II, Declaration on Christian Education: Gravissimum Educationis .

West, C. (2003). Theology of the Body Explained . Boston: Pauline Books and Media

This came to mind this past holiday season as I was reading the latest document produced by the Congregation of Catholic Education, called "Educating Together in Catholic Schools". One of the major themes of this document is communion. The writings of both Pope John Paul II and Pope Benedict XVI often take up this same theme. What is the importance of communion? What is the Church trying to tell us?

The answer may be the same as what makes traditional holiday feasts so enjoyable — we commune with our past (rooted in God) and we commune with each other.

The traditional meals in the Italian culture include customary menus and recipes. If the food is not right, the meal is disappointing — it becomes artificial. At the same time, the meal is always eaten together as a family. Good food is meant to be shared with others. The meal is a gift of communion. The gift is nourished by past traditions and by present company.

The same must be true of our Catholic Schools! As the document "Educating Together in Catholic Schools" explains, Communion is twofold:

8 …The communion to which man is called always involves a double dimension, that is to say vertical (communion with God) and horizontal (communion with people). It is fundamental that communion be acknowledged as a gift of God, as the fruit of the divine initiative fulfilled in the Easter mystery.[10]

The twofold aspect of communion is life-giving. It is a part of each individual's faith journey. But communion is also important for Church ministries (like Catholic schools). Catholic schools must embrace both aspects of communion in order to become the fruitful ministries they are called to be.

Let's consider the consequences to a Catholic school that neglects either aspect of communion.

The most glaring mistake that a Catholic school can make is a lack of communion with God and our past (vertical communion). This manifests itself by disobedience and disinterest in the Church and her teachings. With this wound, every other part of communion is hampered. A one-dimensional understanding of communion ensues — it is artificial. With communion solely defined as acceptance of one another, tolerance becomes the key prerogative. Dissension is seen as the greatest evil. Even the remedy of returning to communion with God is perceived as dissent and is thus swiftly dismissed. The result is a sad substitute for what might have been.

Catholic Schools could also lack horizontal communion. Every child should have the opportunity to attend a Catholic school. The faith cannot be embraced without a desire to share it. Our faith is a gift, and it must become a gift that keeps on giving. We cannot become judgmental and closed in ourselves as we look upon others who may be ignorant or struggling. We first look to the development of our own families, but we can never be satisfied if there are children in our parish family that are slighted. Catholic schools must remember the missionary character of our faith.

A Catholic School must embrace the Church, celebrate the saints, and reach out to all within the parish and community to share its vision of life. This complete communion will make Catholic school truly vibrant. The Truths from Tradition are not sacrificed for some supposed communion amongst the constituents. And these truths are embraced as gifts that must be shared with the greater society as we seek to build the kingdom.

The school becomes the beneficiary of the spiritual and material support of the parishes involved. In return, the school gives back to society, members that have a solid perspective on who man is and how life should be lived. Catholic schools help change society by building strong morals and convictions within its students. Virtuous young men and women are unleashed to be a leaven in our world.

The Catholic school also engages society within the educational establishment. Teachers and administrators become involved in discussions on state standards and instructional strategies. Within every professional educational organization, Catholic teachers and administrators should be constructively engaged in these discussions to better the educational process for all. The Catholic school thus can become a leaven to the public educational system.

Great Catholic schools are like great traditional Italian meals. If the recipe is tampered with and the food becomes unsavory, the meal is tasteless and the very purpose for the communion is lost. Likewise Catholic schools cannot break their ties with Christ and His Church. This is breaking from the very source of communion.

On the other hand, why make a meal for yourself?  Every great chef knows that cooking is meant to be a gift to others. The greatest of recipes are worthless if nobody has the opportunity to experience them. Likewise, Catholic schools must see themselves as a remedy for society — a necessary institution to provide our society with members that can share a hope and vision that can bring about a culture of abundant life.