Part 3: The Religious Dimension of School Life and Work
3.1. The religious dimension of school life
47. Students spend a large share of each day and the greater part of their youth either at school or doing activities that are related to school. "School" is often identified with "teaching"; actually, classes and lessons are only a small part of school life. Along with the lessons that a teacher gives, there is the active participation of the students individually or as a group: study, research, exercises, paracurricular activities, examinations, relationships with teachers and with one another, group activities, class meetings, school assemblies. While the Catholic school is like any other school in this complex variety of events that make up the life of the school, there is one essential difference: it draws its inspiration and its strength from the Gospel in which it is rooted. The principle that no human act is morally indifferent to one's conscience or before God has clear applications to school life: examples of it are school work accepted as a duty and done with good will; courage and perseverance when difficulties come; respect for teachers; loyalty toward and love for fellow students; sincerity, tolerance, and goodness in all relationships.
48. The educational process is not simply a human activity; it is a genuine Christian journey toward perfection. Students who are sensitive to the religious dimension of life realize that the will of God is found in the work and the human relationships of each day. They learn to follow the example of the Master, who spent his youth working and who did good to all. 33 Those students who are unaware of this religious dimension are deprived of its benefits and they run the risk of living the best years of their lives at a shallow level.
49. Within the overall process of education, special mention must be made of the intellectual work done by students. Although Christian life consists in loving God and doing his will, intellectual work is intimately involved. The light of Christian faith stimulates a desire to know the universe as God's creation. It rekindles a love for the truth that will not be satisfied with superficiality in knowledge or judgment. It awakens a critical sense which examines statements rather than accepting them blindly. It impels the mind to learn with careful order and precise methods, and to work with a sense of responsibility. It provides the strength needed to accept the sacrifices and the perseverance required by intellectual labor. When fatigued, the Christian student remembers the command of Genesis 34 and the invitation of the Lord. 35
50. The religious dimension enhances intellectual efforts in a variety of ways: interest in academic work is stimulated by the presence of new perspectives; Christian formation is strengthened; supernatural grace is given. How sad it would be if the young people in Catholic schools were to have no knowledge of this reality in the midst of all the difficult and tiring work they have to do!
3.2. The religious dimension of the school culture
51. Intellectual development and growth as a Christian go forward hand in hand. As students move up from one class into the next, it becomes increasingly imperative that a Catholic school help them become aware that a relationship exists between faith and human culture. 36 Human culture remains human, and must be taught with scientific objectivity. But the lessons of the teacher and the reception of those students who are believers will not divorce faith from this culture 37; this would be a major spiritual loss. The world of human culture and the world of religion are not like two parallel lines that never meet; points of contact are established within the human person. For a believer is both human and a person of faith, the protagonist of culture and the subject of religion. Anyone who searches for the contact points will be able to find them. 38 Helping in the search is not solely the task of religion teachers; their time is quite limited, while other teachers have many hours at their disposal every day. Everyone should work together, each one developing his or her own subject area with professional competence, but sensitive to those opportunities in which they can help students to see beyond the limited horizon of human reality. In a Catholic school, and analogously in every school, God cannot be the Great Absent One or the unwelcome intruder. The Creator does not put obstacles in the path of someone trying to learn more about the universe he created, a universe which is given new significance when seen with the eyes of faith.
52. A Catholic secondary school will give special attention to the "challenges" that human culture poses for faith. Students will be helped to attain that synthesis of faith and culture which is necessary for faith to be mature. But a mature faith is also able to recognize and reject cultural counter-values which threaten human dignity and are therefore contrary to the Gospel. 39 No one should think that all of the problems of religion and of faith will be completely solved by academic studies; nevertheless, we are convinced that a school is a privileged place for finding adequate ways to deal with these problems. The Declaration Gravissimum Educationis, 40 echoing Gaudium et Spes, 41 indicates that one of the characteristics of a Catholic school is that it interpret and give order to human culture in the light of faith.
53. As the Council points out, giving order to human culture in the light of the message of salvation cannot mean a lack of respect for the autonomy of the different academic disciplines and the methodology proper to them; nor can it mean that these disciplines are to be seen merely as subservient to faith. On the other hand, it is necessary to point out that a proper autonomy of culture has to be distinguished from a vision of the human person or of the world as totally autonomous, implying that one can negate spiritual values or prescind from them. We must always remember that, while faith is not to be identified with any one culture and is independent of all cultures, it must inspire every culture: "Faith which does not become culture is faith which is not received fully, not assimilated entirely, not lived faithfully." 42
54. In a number of countries, renewal in school programming has given increased attention to science and technology. Those teaching these subject areas must not ignore the religious dimension. They should help their students to understand that positive science, and the technology allied to it, is a part of the universe created by God. Understanding this can help encourage an interest in research: the whole of creation, from the distant celestial bodies and the immeasurable cosmic forces down to the infinitesimal particles and waves of matter and energy, all bear the imprint of the Creator's wisdom and power. The wonder that past ages felt when contemplating this universe, recorded by the Biblical authors, 43 is still valid for the students of today; the only difference is that we have a knowledge that is much more vast and profound. There can be no conflict between faith and true scientific knowledge; both find their source in God.
The student who is able to discover the harmony between faith and science will, in future professional life, be better able to put science and technology to the service of men and women, and to the service of God. It is a way of giving back to God what he has first given to us. 44
55. A Catholic school must be committed to the development of a program which will overcome the problems of a fragmented and insufficient curriculum. Teachers dealing with areas such as anthropology, biology, psychology, sociology and philosophy all have the opportunity to present a complete picture of the human person, including the religious dimension. Students should be helped to see the human person as a living creature having both physical and a spiritual nature; each of us has an immortal soul and we are in need of redemption. The older students can gradually come to a more mature understanding of all that is implied in the concept of "person": intelligence and will, freedom and feelings, the capacity to be an active and creative agent, a being endowed with both rights and duties, capable of interpersonal relationships, called to a specific mission in the world.
56. The religious dimension makes a true understanding of the human person possible. A human being has a dignity and a greatness exceeding that of all other creatures: a work of God that has been elevated to the supernatural order as a child of God, and therefore having both a divine origin and an eternal destiny which transcend this physical universe. 45 Religion teachers will find the way already prepared for an organic presentation of Christian anthropology.
57. Every society has its own heritage of accumulated wisdom. Many people find inspiration in these philosophical and religious concepts which have endured for millennia. The systematic genius of classical Greek and European thought has, over the centuries, generated countless different doctrinal systems, but it has also given us a set of truths which we can recognize as a part our permanent philosophical heritage. A Catholic school conforms to the generally accepted school programming of today, but implements these programs within an overall religious perspective. This perspective includes criteria such as the following:
Respect for those who seek truth, who raise fundamental questions about human existence. 46 Confidence in our ability to attain truth, at least in a limited way - a confidence based not on feeling but on faith. God created us "in his own image and likeness" and will not deprive us of the truth necessary to orient our lives. 47 The ability to make judgments about what is true and what is false, and to make choices based on these judgments. 48 Making use of a systematic framework, such as that offered by our philosophical heritage, with which to find the best possible human response to questions regarding the human person, the world, and God. 49 Lively dialogue between culture and the gospel message. 50 The fullness of truth contained in the gospel message itself, which embraces and integrates the wisdom of all cultures, and enriched them with the divine mysteries known only to God but which, out of love, he has chosen to reveal to us. 51 With such criteria as; a basis, the student's careful and reflective study of philosophy will bring human wisdom into an encounter with divine wisdom.
58. Teachers should guide the students' work in such a way that they will be able to discover a religious dimension in the world of human history. As a preliminary, they should be encouraged to develop a taste for historical truth, and therefore to realize the need to look critically at texts and curricula which, at times, are imposed by a government or distorted by the ideology of the author. The next step is to help students see history as something real: the drama of human grandeur and human misery. 52 The protagonist of history is the human person, who projects onto the world, on a larger scale, the good and the evil that is within each individual. History is, then, a monumental struggle between these two fundamental realities, 53 and is subject to moral judgments. But such judgments must always be made with understanding.
59. To this end, the teacher should help students to see history as a whole. Looking at the grand picture, they will see the development of civilizations, and learn about progress in such things as economic development, human freedom, and international cooperation, realizing this can help to offset the disgust that comes from learning about the darker side of human history. But even this is not the whole story. When they are ready to appreciate it, students can be invited to reflect on the fact that this human struggle takes place within the divine history of universal salvation. At this moment, the religious dimension of history begins to shine forth in all its luminous grandeur. 54
60. The increased attention given to science and technology must not lead to a neglect of the humanities: philosophy, history, literature and art. Since earliest times, each society has developed and handed on its artistic and literary heritage, and our human patrimony is nothing more than the sum total of this cultural wealth. Thus, while teachers are helping students to develop an aesthetic sense, they can bring them to a deeper awareness of all peoples as one great human family. The simplest way to uncover the religious dimension of the artistic and literary world is to stand with its concrete expressions: in every human culture, art and literature have been closely linked to religious beliefs. The artistic and literary patrimony of Christianity is vast and gives visible testimony to a faith that has been handed down through centuries.
61. Literary and artistic works depict the struggles of societies, of families, and of individuals. They spring from the depths of the human heart, revealing its lights and its shadows, its hope and its despair. The Christian perspective goes beyond the merely human, and offers more penetrating criteria for understanding the human struggle and the mysteries of the human spirit. 55 Furthermore, an adequate religious formation has been the starting point for the vocation of a number of Christian artists and art critics.
In the upper grades, a teacher can bring students to an even more profound appreciation of artistic works: as a reflection of the divine beauty in tangible form. Both the Fathers of the Church and the masters of Christian philosophy teach this in their writings on aesthetics - St. Augustine invites us to go beyond the intention of the artists in order to find the eternal order of God in the work of art; St. Thomas sees the presence of the Divine Word in art. 56
62. A Catholic school is often attentive to issues having to do with educational methods, and this can be of great service both to civil society and to the Church. Government requirements for teacher preparation usually require historical and systematic courses in pedagogy, psychology and teaching methods. In more recent times, educational science has been subdivided into a number of areas of specialization and has been subjected to a variety of different philosophies and political ideologies; those preparing to become teachers may feel that the whole field is confused and fragmented. Teachers of pedagogical science can help these students in their bewilderment, and guide them in the formulation of a carefully thought out synthesis, whose elaboration begins with the premise that every pedagogical current of thought contains things which are true and useful. But then one must begin to reflect, judge and choose.
63. Future teachers should be helped to realize that any genuine educational philosophy has to be based on the nature of the human person, and therefore must take into account all of the physical and spiritual powers of each individual, along with the call of each one to be an active and creative agent in service to society. And this philosophy must be open to a religious dimension. Human beings are fundamentally free; they are not the property of the state or of any human organization. The entire process of education, therefore, is a service to the individual students, helping each one to achieve the most complete formation possible.
The Christian model, based on the person of Christ, is then linked to this human concept of the person - that is, the mode begins with an educational framework based on the person as human, and then enriches it with supernatural gifts, virtues, and values - and a supernatural call. It is indeed possible to speak about Christian education; the Conciliar declaration provides us with clear synthesis of it. 57 Proper pedagogical formation, finally, will guide these students to a self-formation, that is both human and Christian, because this is the best possible preparation for one who is preparing to educate others.
64. Interdisciplinary work has been introduced into Catholic schools with positive results, for there are questions and topics that are not easily treated within the limitations of a single subject area. Religious themes should be included; they arise naturally when dealing with topics such as the human person, the family, society, or history. Teachers should be adequately prepared to deal with such questions and be ready to give them the attention they deserve
65. Religion teachers are not excluded. While their primary mission must be the systematic presentation of religion, they can also be invited - within the limitations of what is concretely possible - to assist in clarifying religious questions that come up in other classes. Conversely, they may wish to invite one of their colleagues to attend a religion class, in order to have the help of an expert when dealing with some specific issues. Whenever this happens, students will be favorably impressed by the cooperative spirit among the teachers: the one purpose all of them have in mind is to help these students grow in knowledge and in commitment.
