Part 2: The Religious Dimension of the School Climate
2.1. What is a Christian school climate?
24. In pedagogical circles, today as in the past, great stress is put on the climate of a school: the sum total of the different components at work in the school which interact with one another in such a way as to create favorable conditions for a formation process. Education always takes place within certain specific conditions of space and time, through the activities of a group of individuals who are active and also interactive among themselves. They follow a program of studies which is logically ordered and freely accepted. Therefore, the elements to be considered in developing an organic vision of a school climate are: persons, space, time, relationships, teaching, study, and various other activities.
25. From the first moment that a student sets foot in a Catholic school, he or she ought to have the impression of entering a new environment, one illumined by the light of faith, and having its own unique characteristics. The Council summed this up by speaking of an environment permeated with the gospel spirit of love and freedom. 15 In a Catholic school, everyone should be aware of the living presence of Jesus the "Master" who, today as always, is with us in our journey through life as the one genuine "Teacher," the perfect Man in whom all human values find their fullest perfection. The inspiration of Jesus must be translated from the ideal into the real. The gospel spirit should be evident in a Christian way of thought and life which permeates all facets of the educational climate. Having crucifixes in the school will remind everyone, teachers and students alike, of this familiar and moving presence of Jesus, the "Master" who gave his most complete and sublime teaching from the cross.
26. Prime responsibility for creating this unique Christian school climate rests with the teachers, as individuals and as a community. The religious dimension of the school climate is expressed through the celebration of Christian values in Word and Sacrament, in individual behavior, in friendly and harmonious interpersonal relationships, and in a ready availability. Through this daily witness, the students will come to appreciate the uniqueness of the environment to which their youth has been entrusted. If it is not present, then there is little left which can make the school Catholic.
2.2. The physical environment of a Catholic school
27. Many of the students will attend a Catholic school - often the same school - from the time they are very young children until they are nearly adults. It is only natural that they should come to think of the school as an extension of their own homes, and therefore a "schoolhome" ought to have some of the amenities which can create a pleasant and happy family atmosphere. When this is missing from the home, the school can often do a great deal to make up for it.
28. The first thing that will help to create a pleasant environment is an adequate physical facility: one that includes sufficient space for classrooms, sports and recreation, and also such things as a staff room and rooms for parent-teacher meetings, group work, etc. The possibilities for this vary from place to place; we have to be honest enough to admit that some school buildings are unsuitable and unpleasant. But students can be made to feel "at home" even when the surroundings are modest, if the climate is humanly and spiritually rich.
29. A Catholic school should be an example of simplicity and evangelical poverty, but this is not inconsistent with having the materials needed to educate properly. Because of rapid technological progress, a school today must have access to equipment that, at times, is complex and expensive. This is not a luxury; it is simply what a school needs to carry out its role as an educational institution. Catholic schools, therefore, have a right to expect the help from others that will make the purchase of modern educational materials possible. 16 Both individuals and public bodies have a duty to provide this support.
Students should feel a responsibility for their "school-home"; they should take care of it and help to keep it as clean and neat as possible. Concern for the environment is part of a formation in ecological awareness, the need for which is becoming increasingly apparent.
An awareness of Mary's presence can be a great help toward making the school into a "home." Mary, Mother and Teacher of the Church, accompanied her Son as he grew in wisdom and grace; from its earliest days, she has accompanied the Church in its mission of salvation.
30. The physical proximity of the school to a church can contribute a great deal toward achieving the educational aims. A church should not be seen as something extraneous, but as a familiar and intimate place where those young people who are believers can find the presence of the Lord; "Behold, I am with you all days." 17 Liturgy planning should be especially careful to bring the school community and the local Church together.
2.3. The ecclesial and educational climate of the school
31. The Declaration Gravissimum Educationis 18 notes an important advance in the way a Catholic school is thought of: the transition from the school as an institution to the school as a community. This community dimension is, perhaps, one result of the new awareness of the Church's nature as developed by the Council. In the Council texts, the community dimension is primarily a theological concept rather than a sociological category; this is the sense in which it is used in the second chapter of Lumen Gentium, where the Church is described as the People of God.
As it reflects on the mission entrusted to it by the Lord, the Church gradually develops its pastoral instruments so that they may become ever more effective in proclaiming the Gospel and promoting total human formation. The Catholic school is one of these pastoral instruments; its specific pastoral service consists in mediating between faith and culture: being faithful to the newness of the Gospel while at the same time respecting the autonomy and the methods proper to human knowledge.
32. Everyone directly involved in the school is a part of the school community: teachers, directors, administrative and auxiliary staff. Parents are central figures, since they are the natural and irreplaceable agents in the education of their children. And the community also includes the students, since they must be active agents in their own education. 19
33. At least since the time of the Council, therefore, the Catholic school has had a clear identity, not only as a presence of the Church in society, but also as a genuine and proper instrument of the Church. It is a place of evangelization, of authentic apostolate and of pastoral action - not through complementary or parallel or extracurricular activity, but of its very nature: its work of educating the Christian person. The words of the present Holy Father make this abundantly clear: "The Catholic school is not marginal or secondary element in the pastoral mission of the bishop. Its function is not merely to be an instrument with which to combat the education given in a state school." 20
34. The Catholic school finds its true justification in the mission of the Church; it is based on an educational philosophy in which faith, culture and life are brought into harmony. Through it the local Church evangelizes, educates, and contributes to the formation of a healthy and morally sound lifestyle among its members. The Holy Father affirms that "the need for the Catholic school becomes evidently clear when we consider what it contributes to the development of the mission of the People of God, to the dialogue between the Church and the human community, to the safeguarding of freedom of conscience...." Above all, according to the Holy Father, the Catholic school helps in achieving a double objective: "Of its nature it guides men and women to human and Christian perfection, and at the same time helps them to become mature in their faith. For those who believe in Christ, these are two facets of a single reality." 21
35. Most Catholic schools are under the direction of religious congregations, whose consecrated members enrich the educational climate by bringing to it the values of their own religious communities. These men and women have dedicated themselves to the service of the students without thought of personal gain, because they are convinced that it is really the Lord whom they are serving. 22 Through the prayer, work and love that make up their life in community, they express in a visible way the life of the Church. Each congregation brings the richness of its own educational tradition to the school, found in its original charism; its members each bring the careful professional preparation that is required by the call to be an educator. The strength and gentleness of their total dedication to God enlightens their work, and students gradually come to appreciate the value of this witness. They come to love these educators who seem to have the gift of eternal spiritual youth, and it is an affection which endures long after students leave the school.
36. The Church offers encouragement to these men and women who have dedicated their lives to the fulfillment of an educational charism. 23 It urges those in education not to give up this work, even in situations where it involves suffering and persecution. In fact, the Church hopes that many others will be called to this special vocation. When afflicted by doubts and uncertainty when difficulties are multiplied, these religious men and women should recall the nature of their consecration, which is a type of holocaust 24 - a holocaust which is offered "in the perfection of love which is the scope of the consecrated life." 25 Their merit is the greater because their offering is made on behalf of young people who are the hope of the Church.
37. At the side of the priests and religious, lay teachers contribute their competence and their faith witness to the Catholic school. Ideally, this lay witness is a concrete example of the lay vocation that most of the students will be called to. The Congregation has devoted a specific document to lay teachers, 26 meant to remind lay people of their apostolic responsibility in the field of education and to summon them to participate in a common mission whose point of convergence is found in the unity of the Church For all are active members of one Church and cooperate in its one mission, even though the fields of labor and the states of life are different because of the personal call each one receives from God.
38. The Church, therefore, is willing to give lay people charge of the schools that it has established, and the laity themselves establish schools. The recognition of the school as a Catholic school is, however, always reserved to the competent ecclesiastical authority. 27 When lay people do establish schools, they should be especially concerned with the creation of a community climate permeated by the gospel spirit of freedom and love, and they should witness to this in their own lives.
39. The more the members of the educational community develop a real willingness to collaborate among themselves, the more fruitful their work will be. Achieving the educational aims of the school should be an equal priority for teachers, students and families alike, each one according to his or her own role, always in the gospel spirit of freedom and love. Therefore channels of communication should be open among all those concerned with the school. Frequent meetings will help to make this possible, and willingness to discuss common problems candidly will enrich this communication.
The daily problems of school life are sometimes aggravated be misunderstandings and various tensions. A determination to collaborate in achieving common educational goals can help to overcome these difficulties and reconcile different points of view. A willingness to collaborate helps to facilitate decisions that need to be made about the ways to achieve these goals and, while preserving proper respect for school authorities, even makes it possible to conduct a critical evaluation of the school - a process in which teachers, students and families can all take part because of their common concern to work for the good of all.
40. Considering the special age group they are working with, primary schools should try to create a community school climate that reproduces, as far as possible, the warm and intimate atmosphere of family life. Those responsible for these schools will, therefore, do everything they can to promote a common spirit of trust and spontaneity. In addition, they will take great care to promote close and constant collaboration with the parents of these pupils. An integration of school and home is an essential condition for the birth and development of all of the potential which these children manifest in one or the other of these two situations including their openness to religion with all that this implies.
41. The Congregation wishes to express its appreciation to all those dioceses which have worked to establish primary schools in their parishes; these deserve the strong support of all Catholics. It also wishes to thank the religious congregations helping to sustain these primary schools, often at great sacrifice. Moreover, the Congregation offers enthusiastic encouragement to those dioceses and religious congregations who wish to establish new schools. Such things as film clubs and sports groups are not enough; not even classes in catechism instruction are sufficient. What is needed is a school. This is a goal which, in some countries, was the starting point. There are countries in which the Church began with schools and only later was able to construct churches and to establish a new Christian community. 28
2.4. The Catholic school as an open community
42. Partnership between a Catholic school and the families of the students must continue and be strengthened: not simply to be able to deal with academic problems that may arise, but rather so that the educational goals of the school can be achieved. Close cooperation with the family is especially important when treating sensitive issues such as religious, moral, or sexual education, orientation toward a profession, or a choice of one's vocation in life. It is not a question of convenience, but a partnership based on faith. Catholic tradition teaches that God has bestowed on the family its own specific and unique educational mission.
43. The first and primary educators of children are their parents. 29 The school is aware of this fact but, unfortunately, the same is not always true of the families themselves; it is the school's responsibility to give them this awareness. Every school should initiate meetings and other programs which will make the parents more conscious of their role, and help to establish a partnership; it is impossible to do too much along these lines. It often happens that a meeting called to talk about the children becomes an opportunity to raise the consciousness of the parents. In addition, the school should try to involve the family as much as possible in the educational aims of the school - both in helping to plan these goals and in helping to achieve them. Experience shows that parents who were once totally unaware of their role can be transformed into excellent partners.
44. "The involvement of the Church in the field of education is demonstrated especially by the Catholic school." 30 This affirmation of the Council has both historical and practical importance. Church schools first appeared centuries ago, growing up alongside monasteries, cathedrals and parish churches. The Church has always had a love for its schools, because this is where its children receive their formation. These schools have continued to flourish with the help of bishops, countless religious congregations, and laity; the Church has never ceased to support the schools in their difficulties and to defend them against governments seeking to close or confiscate them.
Just as the Church is present in the school, so the school is present in the Church; this is a logical consequence of their reciprocal commitment. The Church, through which the redemption of Christ is revealed and made operative, is where the Catholic school receives its spirit. It recognizes the Holy Father as the center and the measure of unity in the entire Christian community. Love for and fidelity to the Church is the organizing principle and the source of strength of a Catholic school.
Teachers find the light and the courage for authentic religious education in their unity among themselves and their generous and humble communion with the Holy Father. Concretely, the educational goals of the school include a concern for the life and the problems of the Church, both local and universal. These goals are attentive to the Magisterium and include cooperation with Church authorities. Catholic students are helped to become active members of the parish and diocesan communities. They have opportunities to join Church associations and Church youth groups, and they are taught to collaborate in local Church projects.
Mutual esteem and reciprocal collaboration will be established between the Catholic school and the bishop and other Church authorities through direct contacts. We are pleased to note that a concern for Catholic schools is becoming more of a priority of local Churches in many parts of the world. 31
45. A Christian education must promote respect for the state and its representatives, the observance of just laws, and a search for the common good. Therefore, traditional civic values such as freedom, justice, the nobility of work and the need to pursue social progress are all included among the school goals, and the life of the school gives witness to them. The national anniversaries and other important civic events are commemorated and celebrated in appropriate ways in the schools of each country.
The school life should also reflect an awareness of international society. Christian education sees all of humanity as one large family, divided perhaps by historical and political events, but always one in God who is Father of all. Therefore a Catholic school should be sensitive to and help to promulgate Church appeals for peace, justice, freedom, progress for all peoples and assistance for countries in need. And it should not ignore similar appeals coming from recognized, international organizations such as UNESCO and the United Nations.
46. That Catholic schools help to form good citizens is a fact apparent to everyone. Both government policy and public opinion should, therefore, recognize the work these schools do as a real service to society. It is unjust to accept the service and ignore or fight against its source. Fortunately, a good number of countries seem to have a growing understanding of and sympathy for the Catholic school. 32 A recent survey conducted by the Congregation demonstrates that a new age may be dawning.
