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Common Core ‘Never Needed’ in Catholic Schools, Says Study’s Lead Author

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Is the great debate over the use of Common Core State Standards in Catholic schools finally resolved? It should be, especially with this week’s publication of After the Fall: Catholic Education Beyond the Common Core, the first thorough academic critique of the standards and their impact on Catholic education.

Dr. Dan Guernsey, director of K-12 programs for The Cardinal Newman Society, was the lead author of the report, joined by education experts Dr. Anthony Esolen of Providence College, Jane Robbins of American Principles Project and Dr. Kevin Ryan of Boston University. The study was jointly sponsored by the Boston-based research group Pioneer Institute and the public policy organization American Principles Project.

Since the release of the Common Core in 2010, Catholic families, educators and even some bishops have expressed concern about use of the standards in Catholic schools. The Cardinal Newman Society strongly cautioned school leaders against rushing to adopt the Common Core and launched the Catholic Is Our Core initiative to inform families and educators about the standards’ failings. The essential concern is that the Common Core’s one-size-fits-all secular approach to education and its emphasis on preparing students for college and workforce training are incompatible with the much higher goals and mission of Catholic schools.

In After the Fall, Dr. Guernsey and his fellow scholars confirm the warnings of the Newman Society and many other critics of the Common Core.

In about 50 pages of analysis, the authors debunk key arguments that Catholic school leaders have made when adopting the Common Core in Catholic schools. The report explains how the philosophy behind Common Core simply cannot be reconciled with the mission of Catholic education.

I spoke recently with Dr. Guernsey about the findings in After the Fall and his thoughts about the Common Core’s impact on Catholic education:

What was the conventional wisdom at the time the Common Core was first adopted in Catholic schools, in terms of it being a good idea?

Dr. Guernsey: Conventional wisdom at first seemed to be: Common Core was just business as usual for Catholic schools, seeking to adapt to the latest state standards that had come their way — only this time the scale was national.

Previously, some dioceses had followed their individual state standards closely, in some cases not so closely, and many Catholic educators and parents did not overly concern themselves with their state’s standards. It seemed prudent to some professional educators to get out ahead of the new standards and do them better than the public schools, and thus ensure our competitive advantage.

The problem was that the standards obfuscated our real competitive advantage as Catholic schools: we educate the whole person and have access to full and transcendent views of man, his purpose and his ultimate good.

Also, the early conventional wisdom of some professional educators failed to predict the tremendous negative backlash that accompanied the Common Core and the concerns of parents who were seeking an elite education — that their expensive private school was now just “common” like the public schools they fled.

Overall, and compared to public schools, in what position were Catholic schools academically before Common Core?

Dr. Guernsey: The Common Core was purportedly designed to meet the perceived academic crisis in public schools. But no such crisis existed in Catholic schools.

Catholic schools have been outperforming public schools by double-digit margins for the last 20 years on federal National Assessment of Educational Progress (NAEP) reading and math tests (often referred to as “the nation’s report card”). Catholic-school college preparation is outstanding, with over 99 percent of students graduating from high school and 84 percent going on to four-year colleges (almost double the public-school rate). Once they get to college, Catholic-school graduates are twice as likely as those from public schools to graduate from college within eight years of high-school graduation (62 percent vs. 31 percent).

These statistics suggest that in adopting the Common Core, Catholic schools were attempting to fix what was not broken. Why Catholic schools should plunge into an untested “solution” for a nonexistent problem has never been satisfactorily explained.

And what effect has Common Core had on Catholic school academics where it’s been implemented?

Dr. Guernsey: There is no specific published data on how Catholic schools’ standardized test scores per se have done post-Common Core. We do know that for all schools, five years into the Common Core experiment, the data is at best mixed. NAEP scores are dropping and below expectations, although causation is not yet clear.

But what we are not hearing is wide-scale applause and admiration for the Common Core. It has not delivered. Public school teacher support for the Common Core has dropped from 76 percent to 40 percent. So the bloom is off the rose.

So Common Core hasn’t led to test scores going through the roof and kids being more prepared for college?

Dr. Guernsey: There is no evidence that the Common Core has led to increased test scores. There is data to suggest that five years into the Common Core, professors report that students are less prepared for college.

Again, it is hard to prove strict causation, but according to the 2016 ACT National Curriculum Survey, while in 2009 and 2012, 26 percent of college instructors reported that their incoming students were well prepared for college-level work, by 2016 that the percentage had dropped to 16 percent. ACT also found that of those college instructors who reported a degree of familiarity with the Common Core, a full 60 percent reported that the Common Core expectations were not “completely” or “a great deal” aligned to what the professors expect of their college student.

What about Catholic educators? How has the adoption of Common Core in Catholic schools impacted their ability to teach and form students?

Dr. Guernsey: Those in the know have always been free to work around the standards as they see fit. Since the standards set minimums, Catholic educators can and should do more. A danger is that those not fully aware of the weaknesses in the standards or those not fully immersed in the Catholic intellectual tradition, might not know what they do not know.

In an effort to help address this potential need, The Cardinal Newman Society has been publishing several helpful resources available on our website. The most recent, being released this month, is a set of Catholic Curriculum Standards which seek to outline specific elements of the Catholic intellectual tradition which schools should include in their efforts to teach math, history, science and literature.

In terms of the mission of Catholic schools and overall student formation, what effect has Common Core had on Catholic schools?

Dr. Guernsey: It’s hard to say what has happened, but my sense is that Catholic educators as a whole are more attuned to figuring out what the specific mission of Catholic education is. The grief many Catholic schools who implemented the Common Core experienced caused them to dig deeper to justify to their customer base why they are different from public schools. This is a great development.

Here, again, The Cardinal Newman Society has developed crucial resources including our forthcoming Principles of Catholic Identity in Education which outlines the Church’s expectations for her schools.

Is it safe to say Common Core was never needed in Catholic schools and should have never been implemented?

Dr. Guernsey: It is safe to say they were never needed. If mission drives standards, then to the degree the Catholic schools’ educational mission is similar to public schools’ (e.g., in teaching basic math skills to second-graders), there can be some sharing of standards, if there is proof of their effectiveness. However, there is no proof the Common Core standards are an improvement over other standards.

Surprisingly, there is little data to suggest that better standards even result in higher test scores. Education is much more complex than that. But even if some still want to try to maintain that the Common Core standards are effective, they are just one set of possible standards among hundreds that are out there, many of which have stronger track records.

That being said, we also have to remember that to the degree that elements of the Catholic mission are broader than the public schools’, different or additional standards are required.

So what should Catholic schools do now?

Dr. Guernsey: As we wrote in the conclusiong of After the Fall:

To the degree that Catholic schools learn to articulate and embrace the Catholic intellectual tradition and their unique salvific mission, they have a pearl of great price. They have the Way, the Truth, and the Life.

A quality religious education is the number one reason Catholic school parents (the customer base) decide to enroll in Catholic schools; a safe environment and quality academics are close behind. Catholic schools have a competitive advantage in that they are free to offer all of these elements in an uncommon way — according to their standards of excellence. They can cater to parents’ natural desire for their child to experience excellence rather than basic common educational norms.

The Common Core helps throw this reality into stark relief. The distinct mission of Catholic schools is clearer and can stand out now more than ever. Now is the time for Catholic schools to press their advantage.

Catholic Schools Should Leave Common Core Behind

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Nearly three years ago, The Cardinal Newman Society urged Catholic school leaders to exercise caution and refrain from rushing into adoption of the Common Core State Standards. In meetings with bishops and diocesan superintendents, we and other education advocates raised important concerns:

  • We said the Common Core was developed for secular public schools and fails to address key priorities in Catholic education.
  • We warned that its utilitarian objectives are contrary to the mission of Catholic education.
  • We noted that the untested Common Core has nothing to offer Catholic schools that already excel and score high on national tests.

Today our concerns are validated and confirmed by a new, thorough and scholarly critique of the Common Core’s use in Catholic schools. After the Fall: Catholic Education Beyond the Common Core is published by the Pioneer Institute in collaboration with American Principles Project and authored by Dr. Dan Guernsey, director of K-12 education programs for The Cardinal Newman Society, along with the impressive Dr. Anthony Esolen, Jane Robbins and Dr. Kevin Ryan.

After the Fall should finally and forever convince Catholic school leaders to move above and beyond the flawed Common Core standards by embracing truly Catholic standards of excellence in education.

For Catholic schools to thrive and fulfill their mission of forming the whole person — mind, body and soul — they must make the Catholic faith the core of all that they do. Sprinkling Catholicism on top of secular Common Core standards, as After the Fall describes the approach recommended by some Catholic educators, in fact weakens Catholic identity and denies students the formation that is essential to a truly Catholic education.

The fact of the matter is faithful Catholic schools already outperform secular schools and help prepare students not only for college and career, but more importantly for this life and the next. They do well because of their emphasis on Christian formation, which is absent from the Common Core and other government standards.

Because Common Core gets man wrong, it gets education wrong. Catholic insight into human nature and into man’s relationships with his fellow man, nature, and God allows for a more complete exploration of the world and not just all that is in it, but also that which transcends it as well. We are about a more substantial project and need more substantial standards. The Cardinal Newman society will soon be releasing resources to aid the discussion of what those standards might include.

Before the publication of this new scholarly analysis, there was already considerable momentum in Catholic education away from dependence on the Common Core and toward a more faith-centered approach to Catholic education. With After the Fall’s devastating critique proving accurate Catholic concerns about the Common Core, we hope this trend will continue.

It’s time for all Catholic schools to turn the page. Catholic is the core of Catholic education.

For more information about the Common Core click here. 

CNS Joins Amicus Brief Opposing Redefinition of Sex in Title IX – Gloucester County School Boad v G.G., U.S. Supreme Court

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Humanae Vitae Dissenters Should Not Be Teaching at Catholic Colleges

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Considering the morally corrupt and hypersexualized state of our culture, it’s not that surprising that dissenters from Blessed Paul VI’s 1968 encyclical Humanae Vitae would think now is a good time to revive their tired, old, anti-Catholic push to reverse the beautiful teachings of the Church regarding human sexuality — specifically, the use of contraceptives.

What should be surprising is that the leaders of this new campaign of public dissent against Church teaching are still allowed to teach theology, ethics, philosophy, religious studies, etc. at Catholic colleges across the country.

More than two dozen professors associated with Catholic colleges are involved in the new campaign to dismantle Humanae Vitae, organized by the dissident Wijngaards Institute for Catholic Research. Their report arguing that contraceptives are “morally legitimate and even morally obligatory” has the backing of the United Nations and was presented at the U.N. in New York on Tuesday.

The report of the Wijngaards Institute, “On the Ethics of Using Contraceptives,” features some of the old names of the anti-Humanae Vitae movement still clinging to their dissent, and, unfortunately, still shaping young minds. Professors from Georgetown University, Fordham University, San Diego University, Duquesne University, Fairfield University, Loyola University in Chicago, Loyola University in New Orleans, and several other Catholic colleges appear among the current list of about 150 signatures.

Theologian Father Charles Curran is probably the most well-known signatory. He was one of the most notorious dissidents in Catholic higher education before the Vatican ousted him from The Catholic University of America (CUA) in 1986. These days he’s found at Southern Methodist University.

The ousting of Fr. Curran helped spark a revival of Catholic identity at CUA that continues today. In fact, on the same day the Wijngaards Institute report was released at the UN, CUA hosted an event on campus announcing the release of competing statement affirming the truths of the Church’s teaching on contraception in Humanae Vitae: “Affirmation of the Catholic Church’s Teaching on the Gift of Sexuality.”

This statement, composed by faithful Catholic theologians and supported by more than 500 Catholic intellectuals, outlines how contraception “is not in accord with God’s plan for sexuality and marriage.” This is what the Catholic faith teaches, and this is what we should expect is being taught to students by theology professors at Catholic colleges.

Why is it that on issues of sexuality and gender, dissent from Church teaching is still accepted and even encouraged at Catholic colleges? Would those who deny the divinity of Jesus or the Trinitarian nature of God be acceptable as Catholic theology professors? One shudders to think if the answer is “yes.”

This scandalous situation, in which far too many Catholic colleges have put themselves, directly endangers the souls of students. For any Catholic college that seeks to follow its religious mission, it makes no sense for an employer (the college) to hire and retain employees publicly opposed to the college’s mission.

These dissident Catholic theologians supporting the Wijngaards Institute report are undermining the colleges that employ them and the entire Church in the process. Their scandalous behavior echoes beyond the walls of the classroom and should concern every faithful Catholic.

It will be interesting and telling to see if any of the Catholic colleges whose professors have signed in support of the Wijngaards Institute report decide to part ways with the offenders — or take any action at all. Looking at the list of colleges, it doesn’t seem likely. But Catholic families should expect better and deserve better from these institutions, as long as they continue to claim a Catholic identity.

This article was originally published by National Catholic Register.

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School Choice Must Support and Protect Catholic Education

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School choice, an important issue for Catholic families and a priority for the Church, may soon become a key issue in the presidential race.

Donald Trump has said that school choice will be a centerpiece of his platform, and his campaign this week hired Rob Goad, an advisor to Illinois Congressman Luke Messer, to develop education policy. Hillary Clinton can be expected to oppose whatever he comes up with. Although she strongly supported public charter schools in the 1990s, she appears to be backing away from that, adhering more closely to the positions of the two major teacher unions that have endorsed her.

Meanwhile, Catholic families are in the breach. Despite impassioned efforts for more than half a century to secure Catholics’ fair share of education spending, and despite strong public support, school choice programs are scattered across several states and provide insufficient help to middle-class families.

Moreover, in an age when Catholic trust of government officials has been bruised and beaten by increasing violations of religious freedom, many Catholics are rightfully nervous about school choice. Can Catholic schools ever take public aid without risking attacks on their Catholic identity?

It’s an extremely important question. Trump has touted school choice as a means of lifting up the children of low-income and minority families, but he hasn’t devoted nearly enough attention to the assault on religious freedom. And if by “school choice” he means funding public charter schools just as his opponent did, that does nothing to help families choose Catholic education and throws more money at a failing government system.

Catholics need to stand unified behind certain principles and demand that politicians and legislators support them. They include:

  • Parents have a primary right and responsibility to educate their children, and therefore they must have the freedom to choose an education that teaches their faith and values without government intrusion or persecution.
  • Catholic schools must have the religious freedom to teach the Catholic faith and values without government intrusion or persecution, regardless of their receipt of public funds or their participation in taxpayer-funded programs available to other private schools.
  • Any public funding for education should respect the right of parents to choose the school that is best for their child, and funding should follow the child—not discriminate against religion by funding only secular, government-run schools.

But most importantly, Catholics need to stand unified in demanding faithful Catholic education from our schools, opposing any compromise of the faith for the sake of public funding or secular prestige.

The right to school choice is a clear and consistent Catholic teaching. The Catechism of the Catholic Church teaches, “Parents have the right to choose a school for them which corresponds to their own personal convictions. This right is fundamental” (2229).

The Second Vatican Council taught: “The public power, which has the obligation to protect and defend the rights of citizens, must see to it, in its concern for distributive justice, that public subsidies are paid out in such a way that parents are truly free to choose according to their conscience the schools they want for their children” (Gravissimum Educationis, 6).

And in 2008, Pope Benedict XVI told educators at The Catholic University of America that “everything possible must be done, in cooperation with the wider community, to ensure that [Catholic schools] 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.”

Vouchers are the most direct means of school choice. The principle remains sound: any public funding for education should follow the child to the school of choice—Catholic or otherwise—and should not be defined as institutional aid that is subject to “strings” affecting schools. Some form of voucher is available in more than a dozen states, including Indiana, Ohio and Wisconsin.

Nevertheless, Catholics are understandably shaken by the Obama administration’s outrageous efforts to compromise our faith and values through healthcare regulations (in the HHS mandate) and education funding (by distorting Title IX regulations to demand compliance with the radical gender ideology). California recently sought to severely punish those few remaining Catholic colleges that uphold Catholic teaching on gender and marriage. For the most part, it’s student aid—not direct institutional aid—that puts Catholic schools and colleges under the thumb of secularist politicians.

So there’s due concern about government intrusion, but other forms of school choice may be safer. For instance, Oklahoma’s Education Savings Accounts are fully parent-controlled and never require a government check to be sent to a school. Many states have individual tax deductions or credits to help pay educational expenses. Some of these are refundable; in South Carolina, for example, low-income families can receive up to $10,000 per student in tax credits, including a rebate for the portion that is larger than what families owe in income taxes. Sixteen states allow tax credits for donations to private scholarship funds, which then help students attend schools of their choice.

Homeschooling, which is growing rapidly in the United States, is another form of school choice. Parents have the option, usually with minimal state regulation, to provide a faithful Catholic education at home using the curriculum of their choice (or making).

On the other hand, some forms of “school choice” are a direct threat to Catholic education. AnAmerica magazine writer recently urged dioceses to turn over Catholic schools to public school bureaucrats, making them public charter schools. That’s not saving Catholic education; that’s abandoning it. And as noted above, plans to pour money into expanding public school choices only strengthen the public school monopoly on education funding and discriminate against religious schools.

Catholics should demand school choice, because it’s our right—but we must never lose sight of our own responsibility to provide our children a Catholic education at any cost, without compromise. Whatever the circumstances in which we live, it’s necessary that we ensure the formation of mind, body, and spirit that prepares the young to serve God in this world and the next. Religious freedom is our right, and faithful Catholic education is our obligation. May God grant us both.

This article was originally published by The National Catholic Register.

Meeting Point Sex Ed Program Not Ready for Catholic Schools

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The Meeting Point: Course of Affective Sexual Education for Young People (http://www.educazioneaffettiva.org/) is a high school-level sex education program developed by “a group of married couples in Spain,” supported by the Spanish Bishops’ Conference and released online by the Vatican’s Pontifical Council for the Family in July 2016.  It is intended for use in Catholic high schools, parishes and homes.

Although The Cardinal Newman Society does not formally review educational materials, we have taken a close look at this program because of its high profile, parent concerns about its suitability for Catholic families, and our mission to promote and protect faithful Catholic education.

We find that The Meeting Point makes frequent use of sexually explicit and morally objectionable images, fails to clearly identify and explain Catholic doctrine from elemental sources including the Ten Commandments and the Catechism of the Catholic Church, and compromises the innocence and integrity of young people under the rightful care of their parents.

With admiration for the work of the Pontifical Council for the Family and confidence in the Church’s authority on faith and morals, we find that The Meeting Point in its present form represents a significant break from the traditional approach to Catholic instruction and learning about human sexuality.

Moreover, we note that no Vatican official has directed implementation of this program in Catholic homes, parishes or schools.  Neither have the United States bishops proposed adoption of the program.  It has only been presented online as a resource—and not even a final program but “an opportunity to convene a large community of people to collaborate, to work, to exchange experiences and knowledge in this special field of education.”  It is hoped, then, that the program may be edited and substantially refined in response to the feedback that has been requested by the Pontifical Council.

For these reasons, and to protect the purity of young men and women and the integrity of faithful Catholic education in school and at home, The Cardinal Newman Society believes that—at the very least—substantial improvement of the program is required under the guidance of Catholic parents and experts in theology, catechesis, pedagogy and developmental psychology.  Catholic parents and educators should not assume that this program in its current form is suitable for a faithful Catholic education simply because of its association with the Pontifical Council for the Family.  Parents especially have the right and responsibility to ensure that their children are presented teaching that is both sound and appropriate.

Lack of Moral Foundations

Since its release, the program’s critics have noted that in its hundreds of pages of materials, little emphasis is placed on the Sixth and Ninth Commandments or on the sexual sins that pervade our culture—and how young people should respond to these threats.  The program also is light on references to the Catechism of the Catholic Church, other Magisterial teachings and Sacred Scripture, especially with regard to moral law.

Instead, the “affective” program asks leading questions with minimal guidance, except what may be provided by the teacher or parent who leads the discussion.  Without clear reference to the Church’s moral teachings, there is the danger that the student could succumb to relativism and false values.

For example, the Unit 2 lesson “Sex or Sexuality?” includes a group discussion (dividing girls and boys “if possible”) on what the words “sex” and “sexuality” suggest—casually noting that “boys can talk about hooking up, one-night stands, maybe making reference to their genital organs, etc., while the girls can talk more about maternity, pregnancy, falling in love…”  The lesson makes no reference to the Church’s moral teaching, and the concepts of sin and chastity are not addressed until later in the program.

Contrast this with the warnings of the same Pontifical Council for the Family two decades ago in its 1995 document The Truth and Meaning of Human Sexuality: Guidelines for Education within the Family:

One widely-used, but possibly harmful, approach goes by the name of “values clarification”.  Young people are encouraged to reflect upon, to clarify and to decide upon moral issues with the greatest degree of “autonomy”, ignoring the objective reality of the moral law in general and disregarding the formation of consciences on the specific Christian moral precepts, as affirmed by the Magisterium of the Church.  Young people are given the idea that a moral code is something which they create themselves, as if man were the source and norm of morality.  (Sec. 140)

While The Meeting Point does point to chastity and virtue, and therefore could not be described quite so harshly as “values clarification,” its affective approach and use of sexually explicit materials often leaves the student uncertain about moral expectations.  The moral authority of the Church is too often hidden from view in The Meeting Point program, in part because it lacks clear and frequent references to the Church’s teaching.

The program also presses students into uncomfortable, inappropriate conversations about sex, which the Pontifical Council strongly opposed in The Truth and Meaning of Human Sexuality: “No one should ever be invited, let alone obliged, to act in any way that could objectively offend against modesty or which could subjectively offend against his or her own delicacy or sense of privacy (Sec. 127).”

This concern for modesty is repeated by Pope Francis in his apostolic exhortation Amoris Laetitia:

A sexual education that fosters a healthy sense of modesty has immense value…  Modesty is a natural means whereby we defend our personal privacy and prevent ourselves from being turned into objects to be used.  Without a sense of modesty, affection and sexuality can be reduced to an obsession with genitality and unhealthy behaviours that distort our capacity for love. (par. 282)

Morally Offensive Images

In order to spark frank discussion about sexuality among high school students, The Meeting Point incorporates sexually explicit images and discussions that are inappropriate, especially for Catholic schools.

The same “Sex or Sexuality?” lesson mentioned above, for example, has students evaluate a photograph that includes a bare-chested woman in an intimate embrace with a man.  The stated “objective” is for students to feel “provoked” or even confused by the image.  Several other sexually suggestive images are used in the same lesson.

The Unit 5 lesson titled “A Suitable Helper: Morality” contains three morally offensive advertisements that are to be viewed and discussed by students.  One indicates a man’s attraction to pornography and adultery with the caption, “Part good.  Part bad.  That’s man’s essence.”  An electronics ad features a partially naked man and woman in bed with the caption, “The second best thing to do in the dark.”  The teacher’s notes acknowledge that “all three have a clearly erotic component.”

In the section on “Different Bodies,” teachers are instructed to have the students observe two photographs: “one of a newborn and the other of Antonio Lopez’s sculptures of a male and female body… to lead the youth to recognize sexual difference.”  It is suggested that a biology teacher be present for this activity to help “review the identification of primary and secondary sex characteristics, observing the difference between male and female.”  The students are then given a worksheet with a picture of the sculptures, followed by the question: “Can you identify the differences between them in a scientific way?”

It is natural and appropriate that older students should learn male and female anatomy at some point, but several images in The Meeting Point are obviously designed for sexual arousal or moral degradation.  The authors may hope that students exercise perfect maturity and chastity in responding to the images, but that is an unrealistic expectation for most teenage boys and girls.  American children are already bombarded with graphic sexual content; a Catholic educational program does not need to show them more.

Just two decades ago, these and other “abuses” in sex education were opposed by the Pontifical Council for the Family.  The Truth and Meaning of Human Sexuality warned against schooling “whenever sex education is given to children by teaching them all the intimate details of genital relationships, even in a graphic way” (Sec. 139).  It expected educators to be “positive and prudent” and “clear and delicate” in their presentation of “sexual information”:

No material of an erotic nature should be presented to children or young people of any age, individually or in a group.

This principle of decency must safeguard the virtue of Christian chastity.  (Sec. 126)

The Sacred Congregation of Catholic Education, in its 1983 document Educational Guidance in Human Love: Outlines for Sex Education, advised great care in developing teaching materials for sex education, especially the choice of images.  It recommended consultation with experts who can help ensure that teaching materials are psychologically, developmentally and morally appropriate.

It’s highly doubtful that The Meeting Point satisfies the Congregation’s expectations:

Some school text-books on sexuality, by reason of their naturalist character, are harmful to the child and the adolescent.  Graphic and audio-visual materials are more harmful when they crudely present sexual realities for which the pupil is not prepared, and thus create traumatic impressions or raise an unhealthy curiosity which leads to evil.  Let teachers think seriously of the grave harm that an irresponsible attitude in such delicate matters can cause in pupils.  (Sec. 76)

Parents as Primary Educators

In his introduction to the program, Monsignor Carlos Simon Vazquez, undersecretary of the Pontifical Council for the Family, explains that The Meeting Point is not intended only for Catholic schools, but also for parish programs, Catholic associations and parents at home.  Looking back on discussions about The Meeting Point at last year’s World Meeting of Families, Msgr. Simon attests that “we clearly saw the family’s primacy in the education of the children, and that emotional and sexual education is not something that exclusively or mainly pertains to the competence of institutions that are as necessary as schools are.”

Nevertheless, the adoption of any sex education program by schools or parish programs—unless with the direct and substantial involvement of parents—conflicts with the parents’ role as primary educators of their children, especially in matters of sexuality.   Pope John Paul II, in his 1981 apostolic exhortation Familiaris Consortio, put sex education squarely under parents’ direction:

Sex education, which is a basic right and duty of parents, must always be carried out under their attentive guidance, whether at home or in educational centers chosen and controlled by them.  In this regard, the Church reaffirms the law of subsidiarity, which the school is bound to observe when it cooperates in sex education, by entering into the same spirit that animates the parents.  (Sec. 36-37)

Moreover, as the primary educators of their children, parents should not “tolerate immoral or inadequate formation being given to their children outside the home” (The Truth and Meaning of Human Sexuality, Sec. 44).

Clarification is needed on these points to ensure that schools and Church programs do not simply implement The Meeting Point under the impression that it is an “official” Catholic education program prescribed by the Vatican.

Not a Helpful Resource

There are other concerns about The Meeting Point program, such as the discussion of abortion in the Unit 5 lesson titled “I Am a Child; Right, Gift or Problem?”  It makes no reference to abortion as a mortal sin; rather, unwanted pregnancies are discussed as a “problem” in society.

The lesson contains a troubling scenario to be read and discussed among students and teacher.  In “the true story of a woman who was led by her circumstances and society to ‘eliminate her problem,’” an explicit description is rendered of a girl’s abortion experience that can be invasive for many young people.  The discussion of the story ends with the instructor talking to students about lessening abortions by helping women with their “problems” in life, without also emphasizing the sacredness of all human life.

Especially in Unit 6, love is not clearly defined and can be confused with lust.  The program resorts to qualitative descriptions like “beautiful love” and “true love,” which can mean virtually anything.  It would be far better if the authors pointed students to C. S. Lewis or Dietrich von Hildebrand, 20th century authors who provide a clear understanding of this very misunderstood term.

It is because of the above concerns and others that The Meeting Point is not, in its current form, a helpful resource to Catholic families for forming students in Church teaching on sex and sexuality, and it needs significant revisions before serious consideration by Catholic parents, schools or parishes.  We nevertheless look with hope to many fruitful efforts in the Church to respond to a hyper-sexualized culture that is often greatly at odds with Catholic morality and respect for the human person.  The Cardinal Newman Society offers our own recently published resource for Catholic educators, Human Sexuality Policies for Catholic Schools, which recommends school policies that promote a faithful understanding of human sexuality, gender, marriage and chastity.

The Church brings to the modern world the guidance of the Holy Spirit and more than 2,000 years of reflection on the Gospel and on the human condition.  Catholic youth deserve no less than to be taught these eternal truths.

New Sexual Revolution Requires Faithful, Parent-Centered Solutions

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Catholic families need the Church’s help facing what amounts to a second “sexual revolution” in America. To that end, there are many good efforts to understand and rebuff the radical “gender ideology” and false ideas about sexuality, marriage and the nature of the human person that are taking hold in American society.

But a recently released sex education program promoted by the Vatican’s Pontifical Council for the Family, in its current form, is not what families need.

The Meeting Point: Course of Affective Sexual Education for Young People was developed by married couples in Spain and has enjoyed the support of the Council and the Spanish bishops. It’s being presented as a work in progress, “an opportunity to convene a large community of people to collaborate, to work, to exchange experiences and knowledge in this special field of education.” The Council is inviting feedback for what may be future improvements to the program or alternative options. Thus far, no directives to use this resource have been issued by the Vatican or the U.S. bishops.

Even so, there is danger that the program in its current form will be adopted by Catholic educators and families since it’s seen as having a stamp of approval “from the Vatican.” But this program is clearly not ready for Catholic schools or homes.

As The Cardinal Newman Society found in our review of the program, following upon similar criticisms, The Meeting Point “makes frequent use of sexually explicit and morally objectionable images, fails to clearly identify and explain Catholic doctrine from elemental sources including the Ten Commandments and the Catechism of the Catholic Church, and compromises the innocence and integrity of young people under the rightful care of their parents.”

This is not what Catholic families need while facing today’s corrosive culture, which is only getting worse. According to one national survey, acceptance of premarital sexual activity spiked in the 1970s and changed little in the next two decades, only to suddenly jump again in the new millennium. Most Americans now believe that premarital sex is “not wrong at all.”

I was struck by another recent report indicating the rapid slide of morality even outside the U.S. The article published last month in The Guardian declared, “Welcome to the most promiscuous Olympics in history.” Apparently what occurred off-screen in the Olympic Village during the Summer Games required the distribution of 450,000 condoms and other bedroom aids, supplied with a wink and a nod by the International Olympic Committee.

Such evidence of a declining culture shows why families need to ensure a faithful Catholic education for their children, especially as public schools become increasingly dangerous to the soul. It’s also why Catholic parents should reject any sex education for their children that does not fully conform to Catholic standards and does not have their permission and approval.

Saint Pope John Paul II wrote in Familiaris Consortio:

Sex education, which is a basic right and duty of parents, must always be carried out under their attentive guidance, whether at home or in educational centers chosen and controlled by them.  In this regard, the Church reaffirms the law of subsidiarity, which the school is bound to observe when it cooperates in sex education, by entering into the same spirit that animates the parents. (Sec. 36-37)

In its 1995 publication The Truth and Meaning of Human Sexuality: Guidelines for Education within the Family, the Pontifical Council for the Family also recognized the essential role of parents in ensuring education that is sound and faithful. It instructed parents, as the primary educators of their children, to refuse to “tolerate immoral or inadequate formation being given to their children outside the home” (Sec. 44). Sadly, The Meeting Point fails the parent test.

There’s much to be admired in the work of the Pontifical Council for the Family, but The Meeting Point in its present form is a significant departure from the traditional approach to Catholic instruction about human sexuality. Even if its unique approach to affective, conversational learning deserves further study by the Council, the program is not ready for Catholic homes and schools. The times demand much better from Catholic education.

This article was originally published by The National Catholic Register.

American Jesuits Are in a Free Fall, and the Crisis is Getting Worse

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Excitement is building for Jesuits worldwide as their general congregation to elect a new superior general is quickly approaching this fall. The election presents an important opportunity for them to reflect on the future of the Society of Jesus — and to address serious concerns. Even under a Jesuit Pope, the order suffers from a steady decline in membership, dissent and moral confusion within its ranks, and a widening gulf between many Jesuit universities and the Church.

Perhaps that’s why there has been so much attention lately to the announcement that 20 new Jesuit priests were ordained this year in the United States, Canada and Haiti. That’s good news, with the hope that these new priests will be true Soldiers of Christ and embrace the fullness of Church teaching, like their predecessors of old and some notable giants today.

Unfortunately, the ordinations have given rise to misleading claims that the Jesuits’ membership woes are coming to an end. Last month, a Jesuit official told the National Catholic Register that “the trends of new Jesuit entrants show demographic stability is on the horizon.” As best I can determine, that’s fantasy. It’s easy to understand why the Jesuits would look for any sign of hope after decades of decline, but exaggeration is dangerous if it diverts attention away from a very real crisis that is deeper than the numbers alone.

Again, someone seems to have spun a tale to Catholic World Report, which last week declared that, contrary to warnings in recent years, “there never really was an ‘implosion’ of the Jesuits worldwide.”

But there was … and still is. The “implosion” claim was made by Matthew Archbold of The Cardinal Newman Society in 2013, when he cited predictions of “a demographic free fall with declining ordinations and former Jesuits outnumbering active Jesuits in the United States.” Most convincingly, he cited hard data published in 2011 by Georgetown University’s Center for Applied Research in the Apostolate (CARA) that clearly supported the forecast.

I checked the CARA data again — including a newer study of Jesuit numbers released in 2015 — as well as both Jesuit and Vatican sources, and the numbers remain dismal. Jesuit membership has been spiraling downward for more than 50 years. It’s possible that new entrants and ordinations during the three-year pontificate of Pope Francis could help slow the rate of decline in the Jesuit order, but that’s yet to be proven. What’s certain is that the Jesuit order has a membership crisis, and there’s no reason to predict stability or growth anytime soon.

First, let’s take a look at the local numbers. It’s suggested that this year’s 20 Jesuit ordinations is a high number for the North American region, and therefore we should be excited about it. Perhaps so, but there’s not much data to confirm the long-term impact on the order. According to the website for the North American Jesuit provinces, the continent had 28 new Jesuit priests last year, 19 in 2014, and 16 in 2013. Therefore, 20 is relatively good, and yet it’s a substantial decline from last year’s 28 — the largest number of Jesuit ordinations for North America in 15 years.

Should Jesuits be concerned that last year’s number was not sustained? Or should they be excited, because 20 ordinations is significantly higher than in prior years? Is it just a momentary benefit of having a Jesuit pope, or is it a trend? Unfortunately, I couldn’t find data for North America earlier than 2013, when Pope Francis went to Rome. After a fruitless Web search, I requested information from the communications secretary of the North American provinces, but I was only given numbers of Jesuits worldwide.

Another Jesuit official told the Register that there’s a second reason for hope: Although the number of U.S. entrants to the Society of Jesus declined from 102 in 1982 to a low of 45 in 2010, it has since increased to the “mid-50s” this year. Here we’re not talking about ordinations to the priesthood, but novices preparing to be priests and brothers.

That’s indeed hopeful, yet uncertain. While the Register was told there have been no fewer than 45 entrants in the U.S. alone since 1982, CWR reports that 44 men entered novitiates in both the U.S. and Canada in 2015. CARA documents Jesuit membership in the United States (including Jamaica, Belize and Micronesia) and reports 177 entrants from 2009 to 2013, which is an average of just 35 per year. The numbers don’t match up.

Regardless, the numbers of entrants do not tell us as much as we’d like about the future of the Jesuits. If the numbers of new entrants and priests is increasing annually, that’s a hopeful sign. But ultimately, showing growth in the Society of Jesus requires producing a net gain of their membership numbers. This means counting not only new additions but also subtracting the many novices who depart each year before completing their studies. Furthermore, we must subtract the number of Jesuits who pass away each year.

If we take the deceased into account, any prediction of approaching “stability” in the Society of Jesus seems ludicrous. The Register reports that the average age of the North American Jesuits is 65. In the period 2008-2013, CARA counts 445 Jesuit deaths in the United States, an average of 89 per year. In the same period, the U.S. Jesuits had a net gain of just 10 novices per year, subtracting those who departed from those who stayed.

Putting it all together, American Jesuits are still in a free fall. CARA reports that the number of Jesuits in the United States declined by more than half in just 25 years, from 4,823 in 1988 to 2,395 in 2013. Presented in five-year increments, the data shows much sharper declines in the most recent two periods (15.2 percent in 2003-2008, 14.4 percent in 2008-2013) than in the prior three periods (hovering around 12 percent). That’s not improvement by any stretch of the imagination; it’s a worsening crisis.

Are things any better for the Jesuits worldwide? Well, some regions are certainly doing better than others. As CARA notes, “The clear majority of younger Jesuits are now coming from Asia and Africa.” The Center adds, “As Jesuits gather in 2016 for a General Congregation and to elect a new Superior General, the demographic center of the Jesuits will be in South Asia and the global South.”

That’s true, but somehow CWR cites the CARA data wrong when it reports: “… the number of Jesuit priests in East Asia (including Australia, Philippines, Indonesia, Korea, Japan, Vietnam, China, Thailand, and Myanmar) as well as the number of Jesuit priests in Latin America have stayed steady since the 1980s.” In fact, CARA’s study of Jesuit membership finds a 33 percent decline in Latin America and a 13 percent decline in East Asia during the period 1988-2013.

CWR also exaggerates its case for stability in the Society of Jesus with this statement: “Although Jesuit priests in Europe and United States declined in number, there was an increase in the number of Jesuit priests in South Asia (including India, Nepal and Sri Lanka) and Africa.” The implication is that the membership decline in Europe and the United States (7,057 Jesuits from 1988 to 2013) was somehow offset by the much smaller increases in South Asia and Africa (880 Jesuits during the same period).

Instead, the huge declines in Europe and America — together with the significant declines in Latin America and East Asia — have driven a worldwide decline in Jesuit membership since 1965. Over the prior 425 years, the order had grown to its largest number of 36,038 priests and brothers, as reported in the Vatican’s Annuario Pontificio. But from 1965 to 2015, membership dropped precipitously to 16,740. That’s a fall of more than 50 percent in just 50 years.

I’ve been told by the spokeswoman for the North American provinces that this year’s membership is 16,376 worldwide. That makes perfect sense; it’s consistent with the trends. By contrast, recent news reports claim “more than 17,000” and “just over 18,000,” but they cite no sources for their data. Those numbers couldn’t possibly be correct.

So there was a sharp decline over the last 50 years — but perhaps most of the drop occurred during the late 1960s and the 1970s, that tumultuous period following Vatican II, when there was widespread dissent from Humanae Vitae? Surprisingly, that’s not the case. The decline in Jesuit membership was indeed steepest (19.5 percent) during that first decade (1965-1975), when many priests and religious abandoned their vows. But the most recent decade (2005-2015) has also seen a sharp decline of 15.7 percent. Over the last three decades, the loss as a percentage of members has been getting worse, from a decline of 10.4 percent in 1984-1995 (no numbers are available for 1985), to 13.3 percent in the next decade and 15.7 percent most recently.

How about raw numbers? The Vatican reports that from 2005 to 2015, the Jesuits declined by 3,110 priests and brothers, which is less than half the actual decline (7,020) in the troubled decade of 1965-1975. But still, there were twice as many Jesuits in the first decade as the last. And the membership decline has worsened over the last three decades: from a drop of 2,665 in 1984-1995, to 3,035 in 1995-2005, to 3,110 this past decade. Again, that’s no sign of revival; the loss of members has been getting worse.

Moreover, those losses are not sporadic. Jesuit membership has declined every year since 1965, except for a brief uptick from 1984 to 1986.

Facts are facts. Maybe there are glimmers of hope in recent numbers, but overall the Society of Jesus is losing ground. Instead of counting on a bump in numbers thanks to Pope Francis, Jesuits might do better to consider whether these numbers reflect a greater instability in the order and a loss of reputation in the Church. While there are a number of exceptional Jesuits, the Society suffers from repeated controversy and moral confusion among others in its ranks. The reputation of the Jesuits as the “foot soldiers” for Christ is repeatedly undermined by many of their Jesuit universities, which are rapidly losing their Catholic identity and fidelity.

Normally we would celebrate the Memorial of St. Ignatius of Loyola on July 31, but this year it yields to the Sunday feast. This Sunday might be an opportunity for wayward Jesuits — instead of the usual celebration of the great Saint and his Company — to focus attention on the Eucharist and the unity of all the Faithful with the Magisterium of the Church, which should be the foundation for Jesuit education and spirituality. I bet that St. Ignatius would approve.

This article was originally published by The National Catholic Register.

The Land O’ Lakes Statement Has Caused Devastation For 49 Years

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In hindsight, what they did was appalling.

But when several Catholic university leaders gathered in the summer of 1967 at a remote retreat in Land O’ Lakes, Wisconsin, did they fully anticipate the consequences of their vision for “modern” Catholic education? Hopefully not.

It was 49 years ago, on July 20-23, when Notre Dame’s Father Theodore Hesburgh, C.S.C., gathered his peers to draft and sign the “Land O’ Lakes Statement,” a declaration of the independence of Catholic universities from “authority of whatever kind, lay or clerical, external to the academic community itself.”

Over the course of just a few years following the statement, most Catholic colleges and universities in America shed their legal ties to the Church and handed their institutions over to independent boards of trustees. In the quest for secular prestige and government funding, many went so far as to remove the crucifixes from their classroom walls and to represent their Catholic identity in historical terms (such as, “in the Jesuit tradition”).

The wound of secularization deepened over the next few decades: many Catholic colleges and universities weakened their core curricula in favor of the Harvard model of electives and specialization, adopted a radical notion of academic freedom, embraced relativism and political correctness, and largely abandoned the project of forming young people for Christ outside the classroom.

It wasn’t until 1990 that the “Land O’ Lakes Statement” was soundly repudiated by Saint Pope John Paul II in Ex corde Ecclesiae, the apostolic constitution for Catholic universities. Although not yet accepted in its entirety, Ex corde Ecclesiae turned the tide toward renewal of Catholic identity and gave prominence to those faithful institutions that never accepted the Land O’ Lakes mentality. In the meantime, however, Fr. Hesburgh’s declaration did much damage.

It’s for good reason, then, that the “Land O’ Lakes Statement” has become a focal point in American Church history. It’s sometimes described as an explosive, revolutionary act that changed the trajectory of Catholic higher education, which may be an exaggeration. But it certainly was a watershed moment, evidenced by the rapid changes that followed the statement. It was also the culmination of years of unrest in Catholic universities — in many respects, a moral struggle with the temptation to pride and prestige at the expense of Catholic identity.

With the “Land O’ Lakes Statement,” that struggle was momentarily lost. It represented a public, deliberate choice for opportunity over mission, resulting in a voluntary exile from the once-lush gardens of truth and wisdom that had distinguished the world’s Catholic universities.

The Allure of Prestige

For most Catholic university graduates and educators before the late 1960s, alma mater was still as much Mother Church as her academic institutions. But more than a decade before the “Land O’ Lakes Statement,” influential academics were already expressing disappointment with the public status of Catholic universities in the United States.

This was argued forcefully by Monsignor John Tracy Ellis, a Church history professor at the Catholic University of America, whose lament was published and disseminated by Fordham University:

“…in no western society is the intellectual prestige of Catholicism lower than in the country where, in such respects as wealth, numbers, and strength of organization, it is so powerful. …Admittedly, the weakest aspect of the Church in this country lies in its failure to produce national leaders and to exercise commanding influence in intellectual circles, and this at a time when the numbers of Catholics in the United States… and their material resources are incomparably superior to those of any other branch of the universal Church.”

Note that Msgr. Ellis did not claim that Catholics were intellectually lacking, but only that they lacked academic “influence” and “prestige.” The prior claim would have been astonishing, given that Ellis’ university colleagues included (until 1950) then-Bishop Fulton Sheen — who not only was known for his radio and television preaching, but also was described as a highly gifted philosopher.

The Thomas Reeves biography of the Venerable Sheen reveals a much earlier battle, in which the saintly professor testified to Catholic University’s board of trustees against attempts to make the institution a “Catholic Harvard,” with emphasis on secular prestige. At a 1935 trustees meeting, Sheen called for the “primacy of the spiritual” in Catholic education:

“The task of integrating the supernatural with the natural, of infusing human knowledge with the divine, of complementing our knowledge of things with our knowledge of God, of making all things Theocentric, is the business of a Catholic university.”

He added that the bishops’ national university:

“…is to education what the Catholic Church is to religion, namely, the leaven in the mass. The Church is not one of the sects, it is the unique life of Christ; the Catholic University is not one of the American Universities, it is their soul.”

The Deck is Stacked

It would be wrong, then, to assume that Catholic identity was suddenly under assault by the participants in the 1967 retreat at Land O’ Lakes. It had endured through many trials. The appeal for academic independence from “all authority” had perhaps found its time, when society itself seemed to have turned against tradition and values.

Two other false notions about the Land O’ Lakes meeting deserve to be corrected. For one thing, the retreat was not an isolated gathering of independent reformers; it was surprisingly “official,” one of several regional meetings around the world to help draft a statement by the Vatican-affiliated International Federation of Catholic Universities (IFCU), of which Fr. Hesburgh was then president. The final Vatican-influenced document, “The Catholic University in the Modern World,” was far more traditional in its understanding of Catholic education, and in fact it is quoted in Ex corde Ecclesiae.

Second, although the Land O’ Lakes meeting was identified as the North American regional delegation to the IFCU, it was never truly intended to represent all of the region’s Catholic colleges and universities. Subsequent histories and Notre Dame’s own description indicate that the participants were focused on large, research institutions — an odd emphasis, since none of the represented universities had truly attained that status, but perhaps they aspired to it.

Moreover, it seems the deck was stacked with Fr. Hesburgh’s allies: only 10 universities were represented, including six from the U.S.: Boston College, Catholic University of America, Fordham, Georgetown, Notre Dame and Saint Louis. (The rector of the Catholic University of America was alone in publicly criticizing the resulting statement.) Of the 26 signers, seven were from Notre Dame and its sponsoring Holy Cross Fathers, and ten were Jesuits or leaders of Jesuit institutions.

Some of the signers were especially notable: Archbishop Paul Hallinan of Atlanta, Father Theodore McCarrick (then president of the Pontifical University of Puerto Rico and later Archbishop of Washington) and Father Vincent O’Keefe, S.J. (later Vicar General of the Society of Jesus).

Also intriguing is the signature by John Cogley, a leftist scholar representing the Center for the Study of Democratic Institutions. It’s not clear what he was doing at Land O’ Lakes, except that he was a celebrated intellectual in certain circles. He had been religion editor of the New York Times and a principal writer of John F. Kennedy’s 1960 speech advocating the separation of church and state. He later dissented from Humanae Vitae and became an Episcopalian.

For a Few Coins

I leave it to the reader to explore more of the statement itself, but I’ll make one more claim about the motivations behind it. Above I accused the signers of succumbing to the temptation for worldly prestige. But closely tied to secular prestige is the desire for money, which seems also to have been a related factor.

In 1987, Sister Brigid Driscoll, former president of Marymount College in New York, offered a defense of the “Land O’ Lakes” mentality:

“In the 1960s and early 1970s, most Catholic colleges severed even tenuous ties to the Church…

“We became independent and named lay trustees because of accreditation, the increased sophistication of higher education as a major enterprise and because of the demands of growth…

“Those decisions meant a windfall for the schools a few years later when the federal government offered financial aid to independent colleges…

“Any indication that these schools were under ecclesiastical authority could cast doubt on their independence and thus jeopardize that aid…”

The same year, in the New York Times (Jan. 16, 1987), Fr. Hesburgh made a similar claim:

“Catholic colleges and universities receive a large amount of financial help in different forms from the public monies of the state.

“…if there were no academic freedom and institutional autonomy for Catholic higher education, it might very well be that the [U.S. Supreme] Court would rule that public funding for Catholic institutions of higher learning is unconstitutional.”

In fact, however, the Supreme Court has ruled quite differently in support of religious institutions. Today some of the most faithful Catholic colleges like Franciscan University of Steubenville and Thomas Aquinas College participate freely in federal student aid programs, as does the “ecclesiastical” Catholic University of America.

It’s sadly true that, for the Catholic universities that embraced Land O’ Lakes, secularization has been rewarded with large endowments and state aid. But it’s simply not true that federal aid would have been unavailable to universities that maintained formal ties to the Church. Ironically, Notre Dame still is under some legal control by the Holy Cross Fathers; its students receive grants and loans, and it has received numerous federal grants from the Obama administration (albeit after giving the President an honorary degree).

For many smaller Catholic colleges, secularization has not benefited them financially. They struggle to distinguish themselves from state universities that provide the same job training at less cost.

Marymount College in New York is a case in point. Recall that Sr. Driscoll seemed proud of her institution’s choice to sever “tenuous ties to the Church,” bringing a “windfall” of taxpayer funds. The College closed its doors in 2007 for financial reasons.

This article was originally published by The National Catholic Register.

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California Dreams Up Nightmare for Catholic Education

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A nightmare scenario has further developed in California, threatening to severely harm Catholic colleges as legislators pursue a radical “gender ideology” and the dismantling of religious freedom.

New amendments to an anti-religious education bill working its way through the California legislature clearly impact Catholic colleges’ employment practices, effectively forcing them to drop out of the state’s financial aid programs for students.

Previous versions of Senate Bill (SB) 1146 made religious colleges, except for seminaries and similar programs, subject to the nondiscrimination clause in California’s Equity in Higher Education Act. That clause forbids discrimination against students with regard to “sexual orientation,” and its prohibition against sex discrimination has been interpreted to include self-declared “gender identity.”

The bill also punishes religious colleges that have legally obtained exemptions from the federal Title IX law, which bans sex discrimination in education but has been interpreted by the Obama administration to require accommodations for “transgender” students. It requires those colleges to publicly declare their exemption in a variety of ways to a variety of audiences, including prospective students and employees.

It is, in effect, a modern “Scarlet Letter” for faithful Christian educators.

These provisions apply only to colleges accepting state funds. But nearly all religious colleges in California participate in the Cal Grant program, which provides students up to $9,084 if they attend a private four-year college. Exclusion from the program would make attendance at a Catholic college unaffordable for many, and Catholic colleges would be at a severe disadvantage in competing for students.

All of these terrible elements remain in the new version of the bill. But according to the legal experts at Alliance Defending Freedom, recent amendments added by the state Assembly Judiciary Committee make the situation worse.

The bill now amends not only the Equity in Higher Education Act, but also the state’s Government Code 11135, which clearly concerns discrimination in employment as well as student policies. There was some ambiguity as to whether prior versions of the bill applied only to student policies, but the Government Code clearly references employment practices including hiring, firing, faculty expectations and health benefits.

This is unacceptable for a faithful Catholic institution, which must ensure that its professors uphold Catholic teaching in the classroom and by their personal example.

With regard to students, there has been some helpful clarification in the new version of the bill. A religious college is explicitly permitted to enforce moral codes, mandatory religious practices and housing policies that are applied universally without consideration of a student’s claim to gender or sexuality. Also, a religious college may refuse the use of its facilities for purposes that violate its religious mission — presumably including same-sex weddings.

However, the new bill is explicit in its requirement that religious colleges make single-sex facilities and residences available to “transgender” students, regardless of their biological sex. And if a college offers housing for married students, it must include legally married same-sex couples.

Should this bill become law, I see no option for faithful Catholic colleges but to withdraw from the Cal Grants program. The campaign to force a radical “gender ideology” and sexual immorality on religious colleges could shove them into second-class status. And the campaign likely will not end here; we can expect efforts in California and elsewhere to pass even more draconian laws against religious schools and charities.

Worse — and this is what I fear most — the persecution will tempt California’s less faithful Catholic colleges to capitulate and further erode the foundations of Catholic education.

The precedent for capitulation has already been set. Although Loyola Marymount University and Santa Clara University waged brief but noble battles to remove abortion coverage from their employee health insurance, they fell silent in the face of new state rules forcing that coverage even on religious institutions. And only Thomas Aquinas College and John Paul the Great University have been strong in opposing the Obama administration’s HHS Mandate.

The campaign to rid California of religious education must be fought vigorously. But the future looks bleak: encroachment on Catholic education at both the state and federal level may soon require faithful Catholic schools and colleges to withdraw from government aid programs.

This should be quite possible for Catholic schools, but I don’t know how many of the Catholic colleges can survive financially, unless the forced corruption of moral standards at other colleges will have the happy effect of driving donors and paying students to the few remaining bastions of moral education. How many Catholic colleges choose to compromise their Catholic beliefs rather than give up taxpayer funds is a question of great importance to Catholic families.

What they do in response to this bill, now and if it becomes law, will have lasting consequences for their institutions and for Catholic families. I believe that capitulation might give up the project of Catholic education altogether for all but a few colleges. The time is very late to oppose California’s campaign against religious education, but Catholic college leaders should be fighting it with all the effort they can muster.

This article first appeared at The National Catholic Register.