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Catholic Identity and the Catholic School
Studying the nature of the Catholic School has been interesting. It is interesting to note the different authors views on the Faith Education teaching role of the Catholic School and that this is coloured by their vision of 'Catholic' identity. It would seem there appears to be many debates as to what constitutes Catholic Identity and the role Catholic Schools play, and this discussion is of value because of the pluralism that we are faced with in society. What struck me the most in the articles, is as follows:
[1] Crawford and Rossiter's understanding that today's pluralism has affected the retention of a single Catholic Identity, especially for youth (Crawford/Rossiter, 1993.p 22). Also, they discuss the need for teachers to be more flexible and help students learn how to choose spiritually from the box of 'spiritual beliefs'.
[2] Egan's recognition of the primary role of the teacher in a Catholic School almost as 'Persona Christi', especially in this post-christian era.
[3] The New Jersey Bishops encouragement to be Christ for students with an understanding of the 'complex culture that shapes' the media centered lives of students. This has become essential to catechesis.
[4] Hater's identification of the role of Religious Education.
I agree that new methodology needs to be introduced and the Council Fathers acted with correct concern when they initiated a new era in Catechetical Instruction in order to address the demographic, social and economic changes in the world.
Crawford and Rossiter (C/R) are ware of this pluralism of ideas and influences in society but follow a 'trendy' belief themselves; namely, that truth is a construct, not a constant. The tone of part of their article indicates this and is, I feel, undeniable. Unlike the Magisterium which, at the Council, stated, that the 'fullness of Truth dwells in the Catholic Church', C/R state that people 'know' that Catholicism is not the only place where answers can be found. ('Seeds or elements of truth, which the Church states exist in other religions, does not put them on a par with Christianity. This needs to be understood today more than ever, because I have often heard disturbing comments made which indicate that the Church is only ONE way to God). C/R imply (Crawford/Rossiter, 1993.p 22) that Catholic traditions are not necessarily realistic. The following explains my point.
C/R seem to associate poor catechesis with;
C/R associate good catechesis with;
Whilst I find C/R attention to 'critical thinking' as crucial, I find some of their rhetoric offensive and not true to my teaching. I have discovered that my teaching has been most rewarding for my Students in RE, when I have explored areas C/R are unintentionally belittling. When I have been sure of my faith and the truths taught by the Church and explored them critically, applying them to philosophy and students lives, students have seen the truth and reacted favourably. Unlike C/R would state, teachings such as the Immaculate Conception have a great impact on students in my class and go a long way, especially as I have taught this in conjunction with my trip to Lourdes, the miracles at Lourdes and the fact that Mary herself declared that she was 'The Immaculate Conception." This teaching has a great deal of meaning for the students. They appreciate its significance and how it foreshadows the 'glory' awaiting all of us.
What about the existence of miracles today? These are not based purely on belief as C/R imply. They occur now and students need to know about this. For example, how many people know that St. Bernadette's body is still incorrupt, without any embalming? This is a fact and it has fascinated my students, leading them to questions and a spiritual experience. Why look at other religions with the intention of finding something lacking in Catholicism? Why not, rather, look at other religions to prove that they are preparing for acceptance of the full truth in Catholicism? I guess I react emotionally to C/R because I see their attitude as defeatist, even if that is not their intention. I find that students are very receptive when someone is willing to defend Catholicism with evidence which exists, and when teachers are courageous enough to maintain orthodoxy with conviction. This is the real issue; the fact that some teachers have experienced and some Catholic Schools have allowed a crisis of faith to be substituted with pluralistic thought as if there is no truth. I know, as a teacher utilizing current educational strategies, that there is no dichotomy between; appropriate language and orthodox dogmas; realistic example and orthodoxy; inclusivity and teaching students that the fullness of truth dwells in the Catholic Church. Whether or not students look elsewhere for nourishment is irrelevant to some extent. Our role as teachers in Catholic School is to uphold, and give students the tools to discover, the truth in Catholic teaching. Whilst this necessitates a change in language, and whilst teachers need to focus on process as much as content, 'Truth' will never alter. This truth is what leads to freedom, and can foster the most challenging critical thought with regards to the media (as C/R agree), so that they may truly choose Jesus in the end. As a teacher, this goal motivates my teaching - leading students to discover freedom through recognizing the negative elements in society, which actually prevent them from being true to their conscience. True ecumenism can also result from this method, since 'ecumenism' doesn't just attempt to find what is good in other religions; it seeks 'movement toward unity' with the one Church (Vatican 2)
Finally, the Catholic School must see itself today as the microcosm of the macrocosmic Church in its praxis and missionary call. Teachers must be equipped to answer adult questions with an adult faith, in order to achieve this.