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Professionalism and witness are paramount for all
Catholic educators
On
Thursday afternoon, 17 April [2008], after a private luncheon, the Holy
Father travelled by car to the Catholic University of America, founded
by the United States' Bishops in 1807. Today, 6,000 students are
enrolled in over 80 graduate and post-graduate courses.
The
students greeted the Pope along with Archbishop Wuerl, the Rector, Fr
David M. O'Connell, C.M., and Bishop William E. Lori, President of the
University Board.
The
Pontiff also met and prayed at 4:15 p.m. in the Chapel at the Apostolic
Nunciature with a small group of persons who were sexually abused by
members of the clergy. The group was accompanied by Cardinal Sean
O'Malley, Archbishop of Boston.
The
following is the Pope's Address to approximately 600 persons serving in
the field of Catholic education.
Your Eminences,
Dear Brother Bishops,
Distinguished Professors, Teachers and Educators,
"How beautiful are the footsteps of those who bring good news" (Rom
10:15-17). With these words of Isaiah quoted by Saint Paul, I warmly
greet each of you
—
bearers of wisdom
—
and through you the staff, students and families of the many and varied
institutions of learning that you represent. It is my great pleasure to
meet you and to share with you some thoughts regarding the nature and
identity of Catholic education today. I especially wish to thank Father
David O'Connell, President and Rector of the Catholic University of
America. Your kind words of welcome are much appreciated. Please extend
my heartfelt gratitude to the entire community
—
faculty, staff and students
—
of this University.
Education is integral to the mission of the Church to proclaim the Good
News. First and foremost every Catholic educational institution is a
place to encounter the living God who in Jesus Christ reveals his
transforming love and truth (cf. Spe Salvi, 4). This relationship
elicits a desire to grow in the knowledge and understanding of Christ
and his teaching. In this way those who meet him are drawn by the very
power of the Gospel to lead a new life characterized by all that is
beautiful, good, and true; a life of Christian witness nurtured and
strengthened within the community of our Lord's disciples, the Church.
The dynamic between personal encounter, knowledge and Christian witness
is integral to the diakonia of truth which the Church exercises in the
midst of humanity. God's revelation offers every generation the
opportunity to discover the ultimate truth about its own life and the
goal of history. This task is never easy; it involves the entire
Christian community and motivates each generation of Christian educators
to ensure that the power of God's truth permeates every dimension of the
institutions they serve. In this way, Christ's Good News is set to work,
guiding both teacher and student towards the objective truth which, in
transcending the particular and the subjective, points to the universal
and absolute that enables us to proclaim with confidence the hope which
does not disappoint (cf. Rom 5:5). Set against personal struggles, moral
confusion and fragmentation of knowledge, the noble goals of scholarship
and education, founded on the unity of truth and in service of the
person and the community, become an especially powerful instrument of
hope.
Revealing the mystery of man
Dear friends, the history of this nation includes many examples of the
Church's commitment in this regard. The Catholic community here has in
fact made education one of its highest priorities. This undertaking has
not come without great sacrifice. Towering figures, like Saint Elizabeth
Ann Seton and other founders and foundresses, with great tenacity and
foresight, laid the foundations of what is today a remarkable network of
parochial schools contributing to the spiritual well-being of the Church
and the nation. Some, like Saint Katharine Drexel, devoted their lives
to educating those whom others had neglected
—
in her case, African Americans and Native Americans. Countless dedicated
Religious Sisters, Brothers, and Priests together with selfless parents
have, through Catholic schools, helped generations of immigrants to rise
from poverty and take their place in mainstream society.
This sacrifice continues today. It is an outstanding apostolate of hope,
seeking to address the material, intellectual and spiritual needs of
over three million children and students. It also provides a highly
commendable opportunity for the entire Catholic community to contribute
generously to the financial needs of our institutions. Their long-term
sustainability must be assured. Indeed, everything possible must be
done, in cooperation with the wider community, to ensure that they are
accessible to people of all social and economic strata. No child should
be denied his or her right to an education in faith, which in turn
nurtures the soul of a nation.
Some today question the Church's involvement in education, wondering
whether her resources might be better placed elsewhere. Certainly in a
nation such as this, the State provides ample opportunities for
education and attracts committed and generous men and women to this
honorable profession. It is timely, then, to reflect on what is
particular to our Catholic institutions. How do they contribute to the
good of society through the Church's primary mission of evangelization?
All the Church's activities stem from her awareness that she is the
bearer of a message which has its origin in God himself: in his goodness
and wisdom, God chose to reveal himself and to make known the hidden
purpose of his will (cf. Eph 1:9; Dei Verbum, 2). God's desire to make
himself known, and the innate desire of all human beings to know the
truth, provide the context for human inquiry into the meaning of life.
This unique encounter is sustained within our Christian community: the
one who seeks the truth becomes the one who lives by faith (cf. Fides et
Ratio, 31). It can be described as a move from "I" to "we", leading the
individual to be numbered among God's people.
This same dynamic of communal identity
—
to whom do I belong?
—
vivifies the ethos of our Catholic institutions. A university or
school's Catholic identity is not simply a question of the number of
Catholic students. It is a question of conviction
—
do we really believe that only in the mystery of the Word made flesh
does the mystery of man truly become clear (cf. Gaudium et Spes, 22)?
Are we ready to commit our entire self
—
intellect and will, mind and heart
—
to God? Do we accept the truth Christ reveals? Is the faith tangible in
our universities and schools? Is it given fervent expression
liturgically, sacramentally, through prayer, acts of charity, a concern
for justice, and respect for God's creation? Only in this way do we
really bear witness to the meaning of who we are and what we uphold.
From this perspective one can recognize that the contemporary "crisis of
truth" is rooted in a "crisis of faith". Only through faith can we
freely give our assent to God's testimony and acknowledge him as the
transcendent guarantor of the truth he reveals. Again, we see why
fostering personal intimacy with Jesus Christ and communal witness to
his loving truth is indispensable in Catholic institutions of learning.
Yet we all know, and observe with concern, the difficulty or reluctance
many people have today in entrusting themselves to God. It is a complex
phenomenon and one which I ponder continually. While we have sought
diligently to engage the intellect of our young, perhaps we have
neglected the will. Subsequently we observe, with distress, the notion
of freedom being distorted. Freedom is not an opting out. It is an
opting in
— a participation in Being itself. Hence authentic freedom can
never be attained by turning away from God. Such a choice would
ultimately disregard the very truth we need in order to understand
ourselves. A particular responsibility therefore for each of you, and
your colleagues, is to evoke among the young the desire for the act of
faith, encouraging them to commit themselves to the ecclesial life that
follows from this belief. It is here that freedom reaches the certainty
of truth. In choosing to live by that truth, we embrace the fullness of
the life of faith which is given to us in the Church.
Faith and reason together
Clearly, then, Catholic identity is not dependent upon statistics.
Neither can it be equated simply with orthodoxy of course content. It
demands and inspires much more: namely that each and every aspect of
your learning communities reverberates within the ecclesial life of
faith. Only in faith can truth become incarnate and reason truly human,
capable of directing the will along the path of freedom (cf. Spe Salvi,
23). In this way our institutions make a vital contribution to the
mission of the Church and truly serve society. They become places in
which God's active presence in human affairs is recognized and in which
every young person discovers the joy of entering into Christ's "being
for others" (cf. ibid., 28).
The Church's primary mission of evangelization, in which educational
institutions play a crucial role, is consonant with a nation's
fundamental aspiration to develop a society truly worthy of the human
person's dignity. At times, however, the value of the Church's
contribution to the public forum is questioned. It is important
therefore to recall that the truths of faith and of reason never
contradict one another (cf. First Vatican Ecumenical Council, Dogmatic
Constitution on the Catholic Faith Dei Filius, IV: DS 3017; St.
Augustine, Contra Academicos, III, 20, 43). The Church's mission, in
fact, involves her in humanity's struggle to arrive at truth. In
articulating revealed truth she serves all members of society by
purifying reason, ensuring that it remains open to the consideration of
ultimate truths. Drawing upon divine wisdom, she sheds light on the
foundation of human morality and ethics, and reminds all groups in
society that it is not praxis that creates truth but truth that should
serve as the basis of praxis. Far from undermining the tolerance of
legitimate diversity, such a contribution illuminates the very truth
which makes consensus attainable, and helps to keep public debate
rational, honest and accountable. Similarly the Church never tires of
upholding the essential moral categories of right and wrong, without
which hope could only wither, giving way to cold pragmatic calculations
of utility which render the person little more than a pawn on some
ideological chess-board.
With regard to the educational forum, the diakonia of truth takes on a
heightened significance in societies where secularist ideology drives a
wedge between truth and faith. This division has led to a tendency to
equate truth with knowledge and to adopt a positivistic mentality which,
in rejecting metaphysics, denies the foundations of faith and rejects
the need for a moral vision. Truth means more than knowledge: knowing
the truth leads us to discover the good. Truth speaks to the individual
in his or her the entirety, inviting us to respond with our whole being.
This optimistic vision is found in our Christian faith because such
faith has been granted the vision of the Logos, God's creative Reason,
which in the Incarnation, is revealed as Goodness itself. Far from being
just a communication of factual data
—
"informative"
—
the loving truth of the Gospel is creative and life-changing
— "performative"
(cf. Spe Salvi, 2). With confidence, Christian educators can liberate
the young from the limits of positivism and awaken receptivity to the
truth, to God and his goodness. In this way you will also help to form
their conscience which, enriched by faith, opens a sure path to inner
peace and to respect for others.
Catholic education: act of love
It comes as no surprise, then, that not just our own ecclesial
communities but society in general has high expectations of Catholic
educators. This places upon you a responsibility and offers an
opportunity. More and more people
—
parents in particular
—
recognize the need for excellence in the human formation of their
children. As Mater et Magistra, the Church shares their concern. When
nothing beyond the individual is recognized as definitive, the ultimate
criterion of judgment becomes the self and the satisfaction of the
individual's immediate wishes. The objectivity and perspective, which
can only come through a recognition of the essential transcendent
dimension of the human person, can be lost. Within such a relativistic
horizon the goals of education are inevitably curtailed. Slowly, a
lowering of standards occurs. We observe today a timidity in the face of
the category of the good and an aimless pursuit of novelty parading as
the realization of freedom. We witness an assumption that every
experience is of equal worth and a reluctance to admit imperfection and
mistakes. And particularly disturbing, is the reduction of the precious
and delicate area of education in sexuality to management of 'risk',
bereft of any reference to the beauty of conjugal love.
How might Christian educators respond? These harmful developments point
to the particular urgency of what we might call "intellectual charity".
This aspect of charity calls the educator to recognize that the profound
responsibility to lead the young to truth is nothing less than an act of
love. Indeed, the dignity of education lies in fostering the true
perfection and happiness of those to be educated. In practice
"intellectual charity" upholds the essential unity of knowledge against
the fragmentation which ensues when reason is detached from the pursuit
of truth. It guides the young towards the deep satisfaction of
exercising freedom in relation to truth, and it strives to articulate
the relationship between faith and all aspects of family and civic life.
Once their passion for the fullness and unity of truth has been
awakened, young people will surely relish the discovery that the
question of what they can know opens up the vast adventure of what they
ought to do. Here they will experience "in what" and "in whom" it is
possible to hope, and be inspired to contribute to society in a way that
engenders hope in others.
Academic freedom in context
Dear friends, I wish to conclude by focusing our attention specifically
on the paramount importance of your own professionalism and witness
within our Catholic universities and schools. First, let me thank you
for your dedication and generosity. I know from my own days as a
professor, and I have heard from your Bishops and officials of the
Congregation for Catholic Education, that the reputation of Catholic
institutes of learning in this country is largely due to yourselves and
your predecessors. Your selfless contributions
—
from outstanding research to the dedication of those working in
inner-city schools
—
serve both your country and the Church. For this I express my profound
gratitude.
In regard to faculty members at Catholic colleges universities, I wish
to reaffirm the great value of academic freedom. In virtue of this
freedom you are called to search for the truth wherever careful analysis
of evidence leads you. Yet it is also the case that any appeal to the
principle of academic freedom in order to justify positions that
contradict the faith and the teaching of the Church would obstruct or
even betray the university's identity and mission; a mission at the
heart of the Church's munus docendi and not somehow autonomous or
independent of it.
Teachers and administrators, whether in universities or schools, have
the duty and privilege to ensure that students receive instruction in
Catholic doctrine and practice. This requires that public witness to the
way of Christ, as found in the Gospel and upheld by the Church's
Magisterium, shapes all aspects of an institution's life, both inside
and outside the classroom. Divergence from this vision weakens Catholic
identity and, far from advancing freedom, inevitably leads to confusion,
whether moral, intellectual or spiritual.
I wish also to express a particular word of encouragement to both lay
and Religious teachers of catechesis who strive to ensure that young
people become daily more appreciative of the gift of faith. Religious
education is a challenging apostolate, yet there are many signs of a
desire among young people to learn about the faith and practice it with
vigor. If this awakening is to grow, teachers require a clear and
precise understanding of the specific nature and role of Catholic
education. They must also be ready to lead the commitment made by the
entire school community to assist our young people, and their families,
to experience the harmony between faith, life and culture.
Here I wish to make a special appeal to Religious Brothers, Sisters and
Priests: do not abandon the school apostolate; indeed, renew your
commitment to schools especially those in poorer areas. In places where
there are many hollow promises which lure young people away from the
path of truth and genuine freedom, the consecrated person's witness to
the evangelical counsels is an irreplaceable gift. I encourage the
Religious present to bring renewed enthusiasm to the promotion of
vocations. Know that your witness to the ideal of consecration and
mission among the young is a source of great inspiration in faith for
them and their families.
To all of you I say: bear witness to hope. Nourish your witness with
prayer. Account for the hope that characterizes your lives (cf. 1 Pet
3:15) by living the truth which you propose to your students. Help them
to know and love the One you have encountered, whose truth and goodness
you have experienced with joy. With Saint Augustine, let us say: "we who
speak and you who listen acknowledge ourselves as fellow disciples of a
single teacher" (Sermons, 23:2). With these sentiments of communion, I
gladly impart to you, your colleagues and students, and to your
families, my Apostolic Blessing.
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