The role of the Catholic School, and Religious Education, in enabling youth to form a Catholic identity (as a main aim of the teaching role of the Church), is a crucial issue today. As Catechesis In Our Time states, for Catholics to receive Religious Education is a 'sacred duty and…a right". Furthermore, this education is "an important aspect of [the Church's] mission." (Egan, 1988.pp. 31-32). As various writers have made it clear, many changes, demographic, social and economic, have taken place since well before the 1960's and the famous Vatican II Council inaugurated a new era in Church scholarship and Catechetical Instruction in order to address these changes. More specifically for the Catholic School, new emphases have, in practice, changed the nature of the Catholic School, thereby making more pertinent, the need to re-define the role of the Catholic School in our society.

New emphases other than the religious education component of the school emerged in the 1970's, partly to combat the threat of "imminent collapse of the Catholic School system" (Flynn, 1993.p 24) and because of the race to produce academic successes. As one Year 12 student noted, " You are always encouraged to achieve.…in the academic life of [the Catholic School.]" ( Flynn, 1993.p 277 My emphasis). More recently, it would seem, the primary goal of finding students employment in the 'real' world has led to Religious Education obtaining a negative stigma for many students and many teachers, Religious Educators or otherwise. In the context of what can be referred to as the general 'crisis of faith', this shifting emphasis in practice, although not in theory, is understandable.

An analysis of the contribution made by Egan, Crawford/Rossiter and Hater in particular, towards answering this question about Catholic Identity, will reveal that the role of the Catholic School in forming a Catholic Identity is impacted, in theological/educational parlance, by the following themes;

1. pluralism in our society, including an understanding of 'truth' as a construct and a shift from a content driven curriculum to one that addresses process ( which is clearly reflected in the philosophy of the recent Curriculum Framework);
2. individualism of youth in particular;
3. impact of an ecumenical spirit;
4. Church's mission to educate as a life-long process;
5. The Catholic School as a microcosm of the macrocosmic Church.

Marisa Crawford and Graham Rossiter ( Crawford/Rossiter) in their article Religious Education and Changes in The Church, have, as their main focus the impact that an understanding of change must have on a view of Religious Education. While they claim that the implications of their discussions have more force for the education of adults post-school, their main contention that an historical appreciation will impact on youth's involvement in the church, (Crawford/Rossiter, 1993.p 18) indicates that youth are really their focus. However, 'their' youth will not really develop an identity. While Crawford/Rossiter understand that precision is needed in the term "Catholic Religious Identity" (Crawford/Rossiter, 1993.p 20), they do not seem capable of coming up with a clear definition of their own.

Crawford/Rossiter intelligently agree with the General Catechetical Directory of 1971 (Egan, 1988 p. 26) when they state that the pluralism of our society needs to be taken into account. Pluralism remains a stumbling block for Crawford/Rossiter who clearly imply that it is difficult to form ONE Catholic identity once you address the pluralism in society and in the approaches of critical thought. This reasoning may seem wise and politically correct for a while until one realises that Crawford/Rossiter hold to the idea that truth is a construct. They allude to this when discussing the teacher's dilemma in affirming or condemning a student's questioning faith and the implications this may have for their rejection of traditional beliefs. Crawford/Rossiter state " This is always a difficult…topic to discuss, because [it deals with] the way basic meaning and purpose of life have been constructed" (Crawford/Rossiter, 1993 p. 19 My emphasis).

It is important to understand the implications that such parlance can have and how it helps us to understand Crawford/Rossiter's theology and in turn, how this affects an understanding of the role of the Catholic School. As literary theory attests, "A text can never be reduced to a single meaning because there is no possibility of a neutral authority or judge to decide which reading is 'correct'."

( Mellor et.al, 1991 p. 6). Likewise, it is impossible in new literary theory for one to attest the undeniable 'intention' of the author because the reader can never have real access to the author's own mind or an understanding of how the author has 'constructed reality', which is relative. Crawford/Rossiter have fallen victim to what many English teachers have when they seek to apply the 'truth' as construct idea and 'multiple readings' notion to Biblical texts, Church documents, Church History and the nature of the Church itself. Unlike literary texts, these latter 'texts' do have an authority and judge; the Holy Spirit and the Magisterium of the Church. This is clearly outlined in Article 3 of the Catechism of The Catholic Church on "Inspiration and Truth of Sacred Scripture." The 'Sacred Author's intention" can be discovered, according to the Catechism, by 'tak[ing] into account literary genres…[because] truth is differently presented [according to]various types of writing [and] expression" AND by reading and interpreting Sacred Scripture "in the light of the same spirit by whom it was written" ( Catechism of The Catholic Church , 1994 p. 32). Truth is therefore attainable through the Holy Spirit. Furthermore, it is clear that this charism of infallibility given to the Church (and the people, the Church and Body of Christ) in matters of faith and morals, cannot occur independent of the Bishops united with the Pope under the 'guidance of the Magisterium'. ( CatechismOf The Catholic Church, 1994 p. 235).

Clearly, Crawford/Rossiter's emphasis on the need to teach a 'thoughtful theology' with 'core spiritual values' which, presumably, is interpreted as meaning the salvation through Christ, community, inclusivity, social action and equity that Crawford/Rossiter speak of, (Crawford/Rossiter, 1993 p.. 20), is easily understood. Both a 'thoughtful theology', (which in effect seems to mean, for them, a realistic and rationalistic interpretation of the Bible and the Church's mission), as well as the 'core spiritual values', are easily visible for people and of immediate relevance. These are appreciated by a pluralistic society and do not compromise a relativistic understanding of 'truth' but contribute to a secular 'one world' concept and humane values free from any 'imposition' of dogma.

Hater relates to a similar dilemma teachers face, which highlights why the concept of truth is inextricably tied to identity and a factor in its formation in a Catholic School. Not only has the idea of truth as a construct obscured our biblical and ecclesiastical vision, it has often been misunderstood. Hater, in his New Vision, New Directions, speaks of the confusion felt after Vatican II when people asked which truths could change. This was motivated in part, according to examples cited by Hater, by the change in practice regarding abstinence from meat on Fidays and the Latin Mass. Hater fails to realise that these 2 "aspects' of Catholic life are just that; changing aspects, not changing truth. However, in one way he is correct because these changes were perceived as the changing of truths and Hater proceeds to speak of the "identity' crisis that followed. (Hater, 1994 p. 7).

One wonders what Crawford/Rossiter implicitly substitute for a clearly defined Catholic identity which they themselves lack although they advocate a 'clear representation of Catholic tradition" and state that "Religious Education is about persuasion."(Crawford/Rossiter, 1993 p. 22). Obviously the Catholic School's role is to present the Catholic tradition free from 'cultural accretions' (p. 20) and 'beliefs' ( as opposed to truths) such as the Immaculate Conception and Mary's Virginity. (Crawford/Rossiter, 1993 p. 19). One notices how Crawford/Rossiter alter the Church's understanding of a 'hierarchy of truths', all important to the unity of the Church and nature of Revelation , by speaking of a hierarchy of 'beliefs', rendering certain teachings, such as the perpetual virginty of Mary, as insignificant. Crawford/Rossiter state, that " A more balanced, flexible..realistic [approach] ' is needed to determine their idea of a 'catholic identity'.( p. 22) Crawford/Rossiter see it as a fait accompli, and are neutral about, the individualistic and selective method by which youth arrive at spiritual learning and their identity. They clearly believe that the Catholic School should be assimilated into the secular culture and gain 'insights' from other religions, which are evidently on a par with Catholicism ( since they do not value "one view of orthodoxy and unity" as seen on page 21). They thereby arrive at a more humanistic identity for students. It is not a catholic (universal) identity in terms of sharing in the one universal faith and practice of the Church but catholic in the sense of choosing widely from a universal source of spirituality, as long as it is wise and informed and with only 'some familiarity with the wisdom of 2000 years of Catholic religious traditions" (Crawford/Rossiter, 1993, p. 22). The creation of an identity must be a secondary goal for the Catholic school if one takes the theology of Crawford/Rossiter seriously. In a nutshell, just as the 'production and handing down of knowledge, and the transmission of ritual and dogma…are…of secondary significance " to the primary one of creating 'satisfying communities", for literary theorists, (Bonnycastle, 1997.p 21), so too, the transmission of Catholic doctrine and practice are secondary to the humanism and self-determination expressed, perhaps not consciously, by Crawford/Rossiter.

A number of differences can be detected between Crawford/Rossiter and Egan, through which we also see other themes emerging. Egan approves of the Declaration on Christian Education's understanding that the Church is just one force in the world. The Church and the catholic school have much to offer the world in their mission. Both should be secure in their identity which is the same and clearly defined and Christ centred with all that implies, and is motivated by a call to be the 'salt of the earth' in Jesus' own words in Scripture. Evangelisation of the pluralistic society becomes a goal; and therein lies the Catholic identity - founded on the gospel, the values of which are 'permanent' and which will 'ennoble' society. ( Egan, 1988 pp. 28-29). Rather than being assimilated, Egan's Church and Catholic School actively assimilate culture in order to transform society and mold it into the image of Christ. (Egan, 1988 p. 28).

It is interesting to note the different authors' views about the Faith Education teaching role of the Catholic School. It is coloured by their vision of 'catholic' identity. As seen already, Crawford/Rossiter do not consider this education as being one of 'imparting' truth. Whatever they are for them, doctrines are at worst irrelevant and at best a good topic of discussion. Egan sees 'intellectual assent' to them as not sufficient (although important) whilst Hater states that "knowledge about one's faith is an important part of conversion." (Hater, 1994 p. 15). Hater seems, thus, to come closest to the Vatican 2 Document on Christian Education' from which Egan quotes. The 'content/process' dichotomy must also be faced in Religious Education.

Egan does agree that the commandment to love is the main knowledge to be passed on, (Egan, 1988.p 34) because, from an educational justification, it is in loving that we focus on the 'process' of Religious Education as opposed to mere content which is losing its shine in current educational philosophy. However, the Council document from which he quotes, states that both 'truth and love' need to be promoted . (The Documents of Vatican II, 1965.p 638). Unlike Crawford/Rossiter would contend, we have a mandate to proclaim the 'mystery of salvation' (which must by definition include sin and forgiveness) and teach children to 'weigh moral values with an upright conscience' (p. 639) It is hard, therefore, to accept how the Catholic School can foster an identity which works, through love, to a 'personal commitment to Jesus'' (Egan, 1988.p 29),to an intimacy with Jesus that Pope John Paul II speaks of (Egan, 1988.p 30) and to peace and justice in our world through Evangelisation (Egan, 1988.p 32 ), unless we accept Hater's emphasis on 'conversion'. The Catholic School must seek the conversion of hearts through the formation of a clearly defined identity, which comes from 'knowledge' and the practice, in community, of the liturgical life of the church.

Some would see an evangelical spirit and assurance of the truth of the Gospel values under the guidance of the Church, as at odds with Ecumenism. However, one could suggest that this confusion has evolved as a result of a lack of proper understanding of the meaning of 'Ecumenism". It is possible for the Catholic School to be ecumenical and an 'open society' as well as secure in its identity. A 'knowledge of other confessions' needn't compromise truth or indicate an assent to these other confessions. The ecumenical role of the Catholic School complements the retention and formation of a specific 'Catholic identity', rather than 'watering it down' as we have seen is implicitly advocated by Crawford and Rossiter. Ecumenism does not emphasise "drawing .[a].personal [individualistic] nourishment from other traditions" (Crawford/Rossiter, 1993.p 22). Rather, it emphasises the 'movement toward unity' through dialogue and so on ( Egan, 1988.p 32) in the 'one and only Church' which fully" dwells in the Catholic Church" (The Documents of Vatican 2, 1965.p 348). Catholic School teachers must be clear on the meaning of Ecumenism so as to ensure that no confusion is created where none exists for the Church. Pride and security in our catholic identity is not to be confused for arrogant exclusivity.

There is some conflict between the authors as to the extent to which the Catholic school is responsible for Evangelisation. Is the Catholic School's role merely complementary to the Church's mission or an integral part of it? Crawford/Rossiter would say the former. Egan would see the school as a means through which 'the light of faith will illumine the knowledge students gradually gain of the world" for "it has only a part to play in this total life process"(Egan, 1988.p 24 and 23 respectively.) The 'whole man' may thus be formed. Hater ignores the specific role of the school; it is only one community which forms 'the basis of catechetical ministry" ( Hater, 1994 p. 11).

Since Vatican II the following emphases have shed new light on why Christian Education cannot be left merely to the school and why it now covers the whole of life as Egan concedes.

1. Christ's saving mission is to the whole world
2. The Church must be the salt of the earth and promote the 'earthly city'
3. Adults need education as much as children do to reach an 'adult faith'
4. Social action is necessary in a world filled with injustice
5. Community of faith (with its liturgy and shared experiences) is necessity for the growth of this 'adult faith'
6. New ministries emerging in the Catholic Church and emerging differentiation in Religious catechetical instruction at different stages through different methodology.

With regards to identity, item (e) is crucial as it is through the community praxis that "the meaning of the community's story" (and therefore the identity of that community) is manifest. ( Origins, 1992.p293) So too, item (f) is pivotal. At a time when Evangelisation and Catechesis were deemed central in the Church's Catechetical Ministry and this became "an ongoing process" where" conversion of adults in the midst of community" had become necessary through the RCIA, ( Hater, 1993.p 15)the question arose; how important was the school's catechetical work?

As the Bishops of New Jersey have stated, the Catholic School has become today perhaps the perfect place, providing "all the opportunities for the most effective catechesis." (Origins, 1992.p 297)The Catholic School has in many ways moved away from its 'ghettoistic' days. For those students who are Catholic, and predominantly un-churched, the Catholic School, in its true sense, has become a microcosm of the macrocosmic Church. That is, it embodies the praxis and missionary call of the wider Church. Contemporary circumstances such as the multicultural nature of most Catholic Schools has made the School's ability to reach out to all people regardless of race or creed, a reality. The word, worship, community, service and healing aspects of the church, through the school's pastoral concern and structures and holistic Faith Education, liturgical worship and community service, are all present and supporting in a very Evangelical way the mission of the Church to the wider world. Today, elements of Faith Education which did not belong previously to Religious Education such as social action, now do, not only in specific units taught on "justice' in Year 10, but through the various fundraising, and visitation programmes encouraged, within Religious Education classes. The recent courageous involvement by some school's in the pro-life rally outside Parliament House has demonstrated that the Catholic School is in fact, in the world and actively supporting a clearly defined Catholic Identity. The students present that day experienced the 'integration of faith and life' which is spoken of so often. (Egan, 1988.p 29) They are learning that to be Catholic does not mean losing freedom, but understanding what freedom means through Jesus and Jesus alone especially through intimacy with Him in the Eucharist and in the worshipping community. This is what makes one desirous and capable of reaching out to a hurting world and sincerely searching for the truth present in Church doctrine. For most students in our Catholic Schools, the faith Education within and outside of the Religious Education class will be the only example of Church that they will taste. This 'seed' may lead to their readiness to join the RCIA programme in future and to see their role in creating a better society as monumental and more easily attainable.

Finally, it is clear that the creation of a Catholic Identity is not only possible for students in a Catholic School but it is the calling of the School as well as the wider Church. This identity does not arrogantly proclaim divisiveness with the rest of humanity or an arrogant monopoly of goodness. It is compatible with recent teaching methodology respecting the freedom of the individual to choose and his/her right to be invited rather than coerced to accept Jesus and all his teachings through the voice of the Church. However, one major stumbling block remains, preventing a Catholic identity from solidifying for many students, who learn best through imitation.

It is true that the teacher, as the Vatican Council states (Egan, 1988.p 24) is pivotal to the success of the Catholic school's mission. Teachers must be secure in their adherence to Church teaching and their own identity must, by necessity, be imbued by the identity of the Church as the Bride of Christ in love with her spouse and aware of their reason for existence. Students are asking questions, which must be answered and the answers to these questions will only come from a teacher with an adult faith, capable of handling doubts and concerns with guidance to a secure, practicable truth. To doubt the truths of the faith and fail to be a Christian servant in your teaching strategies, classroom discipline and support of the school's liturgy and community service, will send a clear message to students that a catholic identity is not realistic or universal and not modelled on Christ. This is tantamount to certifying for the youth under your care, a confused or non-existent Catholic Identity. To these teachers I would say in the words of the famous teacher;

"Believe and doubt no longer"

An Inspirational Poem written by one of my Religious Education students - Encouraging a positive view on life and facing life's challenges

BIBLIOGRAPHY

Abbot, W. S.J (Ed).(1966). The Documents of Vatican II. London: Geoffrey Chapman

Bonnycastle, S. (1997) In Search Of Authority: An Introductory Guide to Literary Theory. ( Second Edition) Canada. Broadview Press.

Crawford, M & Rossiter, G. (1993) Religious Education and Changes In The Church. Word In Life, August, 1993. Sydney.

Egan, Sr.J. (1988). Opting Out: Catholic Schools Today . Herefordshire. Fowler Wright Books

Flynn, M. (1993). The Culture of Catholic Schools. A study of Catholic School, 1972-1993. Homebush, NSW: St. Paul Publications.

Hater, R.J. (1994). New Visions, New Directions. Tabor Publishing. Texas.

Mellor, B, Patterson, A & O'Neil Marnie. (1991) Reading Fictions. Australia.Chalkface press.

Origins. (1992). Catechetical Ministry Attuned to the Signs of the Times. Origins. Vol.22: No.17

Pope John Paul II. (1992). Catechism of The Catholic Church (1994). Official edition for Australia and New Zealand. Homebush, NSW: St. Paul Publications