Catholic Student Policies Protect Students, Educators

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In faithful Catholic education, we don’t just teach skills, facts, and figures. We strive for “integral Christian formation,” helping students know, love, and serve God in this life and enjoy eternity with Him in the next. Our student policies, therefore, should promote virtue and holiness.

The formation in Catholic education is integral because it engages the whole student as a unity of mind, body, and spirit. We cultivate the human power of reason, train the will for moral action, and order the passions toward true goodness. We don’t adopt harmful practices, and we don’t permit harmful behaviors.

Our formation is Christian, because it embraces the dignity of every student as made in the image and likeness of God, called to communion with Him through redemption in Jesus Christ.

This agitates modern sensibilities. Today, families are constantly exposed to the rhetoric of division and resentment inspired by critical race theory, DEI (diversity, equity, and inclusion), and gender ideology. Some consciously adopt these non-Catholic worldviews, while others succumb over time to the unrelenting pressure of media and entertainment, especially on the internet and social media. They may even sue Catholic educators to force changes that compromise Catholic teaching and prevent true Catholic formation.

Of course, all this presents opportunities for us to present the Gospel and God’s loving plan for His children. As educators, we don’t shrink from proclaiming this message. Instead, we take up our role in the Church’s mission of evangelization.

One way to counter the ever-pressing culture is to produce and implement truly Catholic policies related to student formation and student conduct. The clarity of such policies and their consistent implementation will not only avoid conflicts and lawsuits, but will give the school or college strong credibility when claiming rights of religious freedom.

Start with Admissions

To conduct a review of your student policies, a logical place to start is admissions. Sharing the mission and vision of a school and its accompanying behavioral expectations in introductory meetings can greatly reduce the likelihood of moral confusion, sinful behavior, or future scandal. In cases of students struggling with same-sex attraction or gender dysphoria, policies should ensure attendance is an option if and only if the student is open to formation aligned with Christian anthropology and does not promote or overtly express disordered inclinations.

Human Sexuality Policies

Human sexuality policies can help guide school operations and interactions with students and all members of the educational community. These policies should explain that the institution will relate to all persons according to their biological sex at birth and maintain appropriate distinctions between males and females, especially in matters of facilities use, athletics teams, uniforms, and nomenclature.

Catholic educators teaching about human sexuality should ensure that all materials and instruction are carefully vetted for fidelity to Church teachings, taught by qualified and committed Catholics, and targeted to the appropriate age and developmental stage of the student. These materials should be shared in advance with parents, giving them ample time to withdraw their child from the program should they so choose.

Also included in these policies should be a prohibition against advocating for moral behavior at odds with Catholic Church teaching or participating in activities that tend to encourage immoral behavior.

 

Athletics

Policies related to athletics are also critically important, as sports uniquely involve the whole person—mind, body, and spirit. In addition, while sporting activities often cast the broadest net for interaction and are highly valued in our culture, we have seen how they can be distorted to promote a disintegration of the mind, body, and spirit. These are most evident in today’s gender-ideology-fueled controversies. Catholic education sports policies must be articulated to address these concerns.

Policies should guard against exploitation or idolatry related to the body and protect the body not only from physical injury but also from any attack on its physical, spiritual, and psychological integrity.

Policies should also ensure that all personnel and players are formed in a Christian and virtue-based approach to sport. Introducing virtues such as justice, with its emphasis on fair play and respect, or temperance, with its emphasis on modesty and self-control in action and speech, especially in moments of pain and tension, provides lessons carried far beyond the playing field.

The benefits derived from well-written student policies are increasing. Not only do they help form a Christian community by setting clear expectations for student conduct, but they also differentiate Catholic education from secular options, all too willing to adopt the moral whims of the day. In this aspect, policies are tools of evangelization.

If you’ve procrastinated writing or refreshing your school policies, delay no longer! Clear Catholic policies will serve as pillars supporting your claim to religious freedom when a lawsuit arrives.

 

 

Five Defenses for Catholic Education

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You’re going to court—it’s almost inevitable.

Hopefully, your Catholic school or college has done all it can to protect itself from legal threats. It has adopted clear and consistent policies and employment resources, explaining its devotion and obligations to your Catholic mission. It’s done its best to avoid misunderstandings and head off lawsuits by students and employees.

But in today’s secular and often hostile culture—in which even many Catholics seem confused about topics like abortion, contraception, marriage, sexuality, and gender—discrimination lawsuits are bound to happen. And their frequency is likely to increase in the coming years.

So how does Catholic education defend itself in court?

During The Cardinal Newman Society’s recent three-part webinar series, Protecting Religious Freedom in Catholic Education, Luke Goodrich, a vice president and senior counsel at Becket Law, shared five key legal defenses available to Catholic educators. None is sufficient in itself, but together they offer powerful protection

1. Ministerial exception

According to Goodrich, the ministerial exception bars federal courts from interfering in a church’s choice of its ministers. Under the First Amendment to the U.S. Constitution, the government has no business telling a religious organization who’s going to fill a “ministerial” role, including teaching the Catholic faith. If an employee of a Catholic school or college has substantial religious functions, the institution may be shielded from that employee’s discrimination lawsuit, according to the U.S. Supreme Court’s rulings in Our Lady of Guadalupe School vs. Morrissey-Berru (2020) and Hosanna-Tabor Evangelical Lutheran Church and School vs. EEOC (2012). This likely does not apply to every employee.

2. Title VII religious exemption

Many employee lawsuits are filed under Title VII of the federal Civil Rights Act, which prohibits employment discrimination based on race, color, religion, sex, or national origin. Religious employers, however, are generally exempted from Title VII when they make employment decisions based on religion.

This is especially important following the U.S. Supreme Court ruling in Bostock v. Clayton County (2020), which redefined sex discrimination to include biases against “sexual orientation” and “gender identity.” To better qualify for the Title VII religious exemption, Catholic schools and colleges should give clear mission-centered reasons for their employment decisions—such as the necessity of ensuring faithful Catholic instruction and formation, a teacher’s willingness to teach Catholic doctrine regarding marriage and sexuality, and the importance of witnessing to Catholic moral teaching—without expressing personal approval or disapproval of an employee’s sexual or gender preferences and behaviors.

Title IX, the federal law that prohibits sex discrimination in schools and colleges that receive federal funds, also is being interpreted by the Biden administration to include “sexual orientation” and “gender identity.” But Title IX has an exemption that applies broadly to religious institutions. To defend against the Administration’s threats and lawsuits regarding athletics, restrooms, employment, and more, Catholic educators should be prepared to assert this exemption.

3. Religious Freedom Restoration Act

A near-unanimous Congress approved the Religious Freedom Restoration Act of 1993 to ensure that, even when the government has a “compelling public interest” to act in a way that impacts religious activity, it must do so in a manner that allows the greatest religious freedom. Courts have used RFRA to exempt religious organizations from federal laws—such as mandated insurance coverage for contraceptives—when the exemption does not substantially thwart the broad impact of the law.

Today some in Congress are trying to undermine RFRA. The proposed Equality Act, for instance, would remove RFRA as a protection for religious employers against the bill’s provisions regarding sexuality and gender identity. According to Goodrich, the Equality Act is a legalistic Trojan horse that would coerce both individuals and religious organizations into violating their religious beliefs.

4. Church autonomy

Federal courts prefer to resolve legal disputes by applying clear statutes rather than Constitutional claims, but Catholic educators should vigorously assert their freedom of religion. The Free Exercise and Establishment Clauses of the First Amendment guarantee the rights of religious organizations to control their internal affairs and make important internal decisions based on their religious beliefs. Because they are religious institutions, Catholic schools and colleges have the right and obligation to uphold Catholic teachings in their policies and practices. Because their mission is religious education, Catholic schools and colleges have the right and obligation to form the minds and souls of students in accord with Catholic beliefs, including moral teachings and Christian anthropology.

5. Expressive association

Beyond religious activity, the First Amendment protects free speech generally, including the right of expressive association. This means that the government cannot normally interfere with people gathering or otherwise associating to express opinion, even when that opinion may be unpopular. In Boy Scouts of America v. Dale (2000), the U.S. Supreme Court found that a non-religious organization was nevertheless permitted to establish membership requirements forbidding homosexuality. It is important that Catholic schools and colleges not only define their mission as the task of education but also that they firmly state their purpose within the Church’s own mission of evangelization. Catholic schools and colleges are communities devoted to professing the Catholic faith and preaching the salvation found only in Christ. Catholic education, therefore, has the right of association, to express a shared belief and worldview.

Additional Steps

Goodrich encouraged Catholic educators to have a clear picture of the religious nature of the roles within their organization. Write down the specific duties for each position, articulate them during the hiring process, and incorporate them into training, supervision, and employee evaluations. Incorporate the Catholic faith into the teaching of every subject.

Goodrich advises that school administrators clearly know Church teaching. He told the story of a Catholic school principal encouraging an employee to receive in vitro fertilization treatment, unaware that it violated Catholic Church teaching. This put the school in a bad legal position.

Catholic education leaders who were unable to register for this three-part webinar series but would like the video recordings can request them at (703) 367-0333 x128 or jmcclain@cardinalnewmansociety.org

Understanding the Ministerial Exception

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Will the ministerial exception help protect your Catholic school or college?

Short answer: It depends on you.

Ever since the Supreme Court’s rulings in Hosanna-Tabor (2012) and Our Lady of Guadalupe School (2020), the term “ministerial exception” has become common parlance for Catholic educators. But there is much about the exception that is misunderstood and remains undetermined. Benefitting from this powerful legal protection requires some effort to understand its intricacies.

One thing is certain: the ministerial exception depends on an employee’s real and documented religious duties. When such duties are not obvious to a secular court—as they might otherwise be in the case of a priest, nun, or religious teacher—the determination of an employee’s “ministerial” status may hinge on how clearly and convincingly an employer has defined a position and the strength of the institution’s overall religious identity.

Powerful protection, limited scope

The ministerial exception is not found in any law or regulation.

It is a legal principle derived from the First Amendment’s Free Exercise Clause, which bars government interference in religion. It also follows from the Establishment Clause, which forbids government to select religious leaders or set the criteria for their selection. Therefore, if an employee of a church or religious organization is deemed “ministerial” and sues for employment discrimination, a federal court will simply refuse to hear the case rather than risk unconstitutional entanglement with religion.

According to the Supreme Court in Hosanna-Tabor, federal courts must “ensure that the authority to select and control who will minister to the faithful—a matter strictly ecclesiastical—is the church’s alone.” This is at the heart of America’s “first liberty,” the freedom of religion.

Although the ministerial exception clearly applies to clergy and women religious, in 2020 the Supreme Court affirmed that a Catholic school religion teacher is also a “minister” of the Catholic Church for legal purposes, because teaching the Catholic faith is a sacred duty. The Court considered a number of factors—job title, job description, religious activities, job qualifications, training—none of which, it said, is determinant in itself. Since then, other federal court rulings have applied the ministerial exception to bar claims by school leaders and guidance counselors as well as parish employees.

The ministerial exception is powerful, because it can protect Catholic schools and colleges from lawsuits over abortion, “gender identity,” or “sexual orientation.” It not only protects employers, but it also avoids the cost and publicity of a trial.

It is not, however, a perfect shield for Catholic education. Many legal experts doubt that it applies to every employee, such as support and maintenance staff, but it depends on their religious duties. If even a small portion of employees are not covered by the exception, then a Catholic school or college still needs clear and consistent policies that explain the institution’s religious obligations and help employees understand expectations, so that the institution can avoid lawsuits and claim other religious protections when a suit goes to court.

The ministerial exception depends on an employee’s real and documented religious duties.

The ministerial exception also causes a serious dilemma for Catholic education: it leaves ministerial employees without any recourse to the courts in cases of discrimination based on race, sex, age, etc. A very important task for Catholic dioceses, schools, and colleges will be to ensure fair solutions for employees, such as arbitration—but the arbiter must be familiar with and fully devoted to protecting the mission of Catholic education and upholding Catholic teaching.

Looking for answers

There are still many questions about the ministerial exception that remain unresolved by federal courts, such as:

  • Does the exception prevent lawsuits related to all employment issues—hostile workplace, employee benefits, wage and hour policies—or only related to hiring and firing?
  • What duties, other than teaching religion, qualify someone as a minister—and what portion of an employee’s job must be devoted to religious activity?
  • Does the exception apply only to religion teachers or also to other teachers who are required to integrate the Catholic faith into their courses?
  • Does the ministerial exception apply equally to higher education as to elementary and secondary education?
  • Does the exception apply to support staff, if they are assigned religious duties and are selected according to religious criteria?

Until these questions are answered, it will be important for Catholic schools and colleges to fight for every inch of protection under the ministerial exception. It would be dangerous to assume the exception’s broad scope until courts have affirmed it, but it would also be self-defeating to accept a narrow reading of the First Amendment.

Meanwhile, even outside these legal considerations, there is a lack of consistency among Catholic educators about the moral and religious responsibilities of teachers and other employees in service to the mission of Catholic education. To help address this concern, The Cardinal Newman Society has just released Policy Standards on Moral Expectations of Employees in Catholic Education, our new recommended standards for employee policies in Catholic schools and colleges.

Recommended practices

To increase the likelihood that courts will apply the ministerial exception to certain school or college employees, consider doing the following:

  • Clearly tie employee duties to the Catholic mission of the school or college—not only the formation of students but also evangelization—and to any Church source or document that indicates the ministerial basis for the position.
  • Ensure that job descriptions, employee contracts, performance reviews, etc., clearly identify religious duties associated with each employment position.
  • Indicate ministerial status in employee titles when possible.
  • Job qualifications and training should reflect the ministerial importance and nature of the position.
  • Clearly communicate religious duties on job applications, during interviews, and in hiring communications.
  • Promote and support ministerial activity through continuing education and training with emphasis on the Catholic mission of the school or college and employees’ religious duties.

These recommendations are drawn from The Cardinal Newman Society’s work with legal experts and our own study of the issue, but we are not legal professionals. Employers should not act without the counsel of an attorney who is familiar with First Amendment law.

After Roe v. Wade, Catholic Colleges Prepare Pro-Life Nurses

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Many people are asking, “What’s next for the pro-life movement after the overturning of Roe v. Wade?” One strategic answer coming from faithful Catholic colleges is to populate the medical field with more pro-life, ethical leaders.

More than half the colleges recommended in The Newman Guide offer nursing programs, and some also prepare students for other medical careers. These are colleges rooted in the truth of human dignity and Catholic moral teaching, and already many graduates have become pro-life leaders in the medical fields.

Now that commitment to pro-life healthcare is growing, with several exciting, new programs.

Continue reading at the National Catholic Register…

Policy Standards on Mission, Philosophy, and Faith Statements

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Click here for PDF

In Catholic education, an organization’s mission and philosophical understanding of God, creation, man, morality, and the role of education are the conceptual framework for its decision-making. Mission, philosophy, and faith (belief) statements provide clarity of operations, help avoid disputes and litigation, and strengthen an institution’s ability to defend its mission under the First Amendment and other laws protecting religious freedom.

Mission statements are generally brief statements focused on who is served, how they are served, and the desired outcome. A priority should be to communicate the school’s commitment to the mission of Catholic education in fidelity to Christ and His Church and to incorporate the essential elements and purposes of Catholic education as articulated in official Church documents.[1] Mission statements will also reflect an organization’s unique charism and community.

Philosophy statements are typically lengthier articulations of principles, values, and beliefs which describe ways of going about educating the human person. The educational philosophy frames and establishes the organizational culture. For Catholic organizations, philosophy statements should articulate a Christian worldview, which stakeholders might not otherwise understand given confusion and dominant ideologies in today’s culture and even among many Catholics.

Statements of faith (or belief) are recommended to articulate and document the religious beliefs of the organization, its ties to the Church and the tenets of faith under which it operates, and how these inform decisions regarding its curriculum, formation of students, and employment decisions and policies.[2] For clarity within the educational community, and also to ensure the best legal defense when the organization’s religious mission is threatened, it may not be enough to simply reference Church teaching on controversial and complex matters that can lead to disputes and lawsuits. Faith statements explain the Church’s teaching and explicitly declare the Church’s beliefs to be the organization’s own sincerely held beliefs, while also declaring organizational expectations that may be implied but not specified in Church documents.

Foundations from Church Teaching

Mission, philosophy, and faith (belief) statements should be informed by Church teaching on Catholic education. To strengthen a school’s distinct religious character and to provide clarity in times of crisis, legal challenge, or other threats to Catholic education, these statements should both reference and incorporate Catholic teaching from authoritative Church sources such as Sacred Scripture, official Church documents, teachings of the Magisterium, and the Catechism of the Catholic Church. A solid foundation for grasping the essential elements of Catholic education as articulated in Church documents is The Cardinal Newman Society’s Principles of Catholic Identity in Education,[3] which form the basis for the foundational teachings below.

Foundation 1: Catholic education is inspired by and rooted in the divine, salvific mission of the Catholic Church and is intended for evangelization.

Catholic education is an expression of the Church’s mission of salvation and an instrument of evangelization:[4] to make disciples of Jesus Christ and teach them to observe all that He has commanded.[5] Catholic education embodies and communicates the Catholic faith by its teaching and witness, firmly “grounded in the principles of Catholic doctrine”[6] and in complete fidelity to the Magisterium of the Catholic Church.[7]

“First and foremost every Catholic educational institution is a place to encounter the living God, who in Jesus Christ reveals His transforming love and truth.”[8] Christ is the foundation of Catholic education;[9] He journeys with students through school and life as “genuine Teacher” and “perfect Man.”[10] Catholic education leads its students to salvation through Christ and to union with God in heaven.

The Church considers the Catholic school to be “a privileged means of promoting the formation of the whole man,”[11] so that students “may attain their eternal destiny and at the same time promote the common good of society.” In Catholic education, virtue and holiness are presented and pursued; sin and scandal are called out and avoided. Catholic education promotes the common good by leading “its students to promote efficaciously the good of the earthly city and also prepar[ing] them for service in the spread of the Kingdom of God, so that by leading an exemplary apostolic life they become, as it were, a saving leaven in the human community.”[12]

Foundation 2: Catholic education models Christian communion and Catholic identity.

“Catholic schools are educational communities of evangelization, because they deliberately set themselves up to be instruments that provide an experience of the Church.”[13] They create a culture of communion to teach students by experience how to live in communion with God and with others. In Catholic education, the community itself is a formative and educative principle.[14] Students should come to know and feel the importance and support of an extended family in Christ.[15]

Community is fostered by collaboration among parents as the primary educators of their children, teachers and school leaders, the Church, and civil society, modeling and working in harmony to mediate formational Gospel values.[16] All teachers and leaders possess adequate skills, preparation, and religious formation and possess special qualities of mind and heart as well as the sensitivity necessary for authentic witness to the Gospel and the task of human formation.[17] Teachers and leaders of the educational community should be “practicing Catholics, who can understand and accept the teachings of the Catholic Church and the moral demands of the Gospel, and who can contribute to the achievement of the school’s Catholic identity and apostolic goals.”[18]

Foundation 3: Catholic education teaches students to encounter Christ in prayer, Scripture and Sacrament.

“No Catholic school can adequately fulfill its educational role on its own. It must continually be fed and stimulated by its Source of life, the Saving Word of Christ as it is expressed in Sacred Scripture, in Tradition, especially liturgical and sacramental tradition, and in the lives of people, past and present, who bear witness to that Word.”[19] Catholic education teaches students “to open their hearts in confidence to Father, Son, and Holy Spirit through personal and liturgical prayer… religious experiences are then seen, not as something externally imposed, but as a free and loving response to the God who first loved us.”[20] It is through these experiences that the virtue of faith and religion are rooted, cultivated, and enabled to develop during childhood, youth, and in all the years that follow.[21]

Foundation 4: Catholic education integrally forms students as physical, intellectual, and spiritual beings, called to perfect humanity in the fullness of Christ.

A Catholic education’s mission and philosophy recognizes students as persons created in the image and likeness of God for union with Him, with minds, bodies, and spirts integrated into a single being. Based on this Christian anthropology, students are taught to appreciate God’s gifts and respect His intent for the harmonious development of their mental, physical, and spiritual faculties.[22]

“The integral formation of the human person, which is the purpose of education, includes the development of all the human faculties of the students, together with preparation for professional life, formation of ethical and social awareness, becoming aware of the transcendental, and religious education.”[23] Catholic education recognizes, teaches, and forms the whole student, constantly and harmoniously, so that “Intellectual development and growth as a Christian go forward hand in hand.”[24]

Because Catholic education is devoted to all truth, discovered by man and revealed by God, “There is no separation between time for learning and time for formation, between acquiring notions and growing in wisdom.”[25] Catholic education facilitates critical thinking and behavior that are ordered, precise, and responsible and builds strength and perseverance in pursuit of the truth.[26] In every subject, Catholic education embraces the “illumination of all knowledge with the light of faith.”[27]

Foundation 5: Catholic education imparts a Christian understanding of the world.

Catholic education helps students form a “Christian vision of the world, of life, of culture, and of history,” ordering “the whole of human culture to the news of salvation.”[28] In the light of faith, Catholic education critically and systematically transmits the secular and religious “cultural patrimony handed down from previous generations,” especially that which makes a person more human and contributes to the integral formation of students.[29] It is a hallmark of Catholic education to “bring human wisdom into an encounter with divine wisdom.”[30] This effort requires cultivating “in students the intellectual, creative, and aesthetic faculties of the human person, introducing a cultural heritage, preparing them for professional life and helping them to take on the responsibilities and duties of society and the Church.”[31] All of Catholic education is taught in harmony with the Catholic faith as articulated by the Magisterium of the Church, including the Nicene-Constantinople Creed and the Catechism of the Catholic Church.

Catholic education seeks to provide a Christian interpretive framework to all of reality, dedicated to seeing the world as God created it and as revealed to us through reason and revelation.[32] This is all the more important amid the growing disconnect between modern culture and Catholic teaching, especially on critical issues of human life, human dignity, and morality which have been deeply distorted by moral relativism, gender ideology, and sexual immorality.

Standards for Mission, Philosophy, and Faith Statements

A Catholic educational organization’s mission, philosophy, and faith statements should:

  • define the organization’s purpose as Catholic education, an extension of the Catholic Church’s divine mission of salvation and evangelization in fidelity to the teachings and practices of the Church.
  • define the organization’s primary goal as the evangelization of students and their salvation through Jesus Christ, fulfilling their human dignity by attaining full communion with God.
  • commit the organization to establishing and maintaining a community of parents, students, and employees in communion with the Catholic Church and in collaboration with civil society, with a shared devotion to students’ human and Catholic formation.
  • oblige employees and volunteers to support and advance the mission of Catholic education and to strive to live a moral life consistent with Church teaching.
  • commit the organization to helping students encounter Jesus Christ through personal and liturgical prayer, Scripture, and sacrament.
  • commit the organization to the integral formation of students as physical, intellectual, and spiritual beings in accord with Christian anthropology as articulated in the Catechism of the Catholic Church.
  • commit the organization to integrating Catholic moral and religious formation and the insights of the Catholic faith across the entire curriculum and in all teaching and other activities and programs.
  • commit the organization to imparting a Catholic worldview and transmitting secular and Catholic culture by a critical, systematic presentation in the light of the Catholic faith.
  • commit the organization to preparing students for the responsibilities and duties of the Church and society, serving the common good in accord with the Catholic faith.
  • explain Catholic beliefs about the nature of the human person (i.e., intellectual, affective, moral, and physical faculties and potentialities) and how they inform the organization’s educational philosophy and methodology of teaching.
  • declare, adopt, and explain those Catholic teachings on the sacredness of human life, human dignity, marriage, and morality that conflict with contemporary society and prevailing ideologies and articulate and explain how these teachings are upheld by the organization’s policies, programs, and education.

Operationalizing the Standards

In an effort to meet these standards, Catholic educational organizations should:

  • Review the mission statement for integration of aspects of Catholic identity, highlighting those aspects that set it apart from secular and non-Catholic educational organizations. Concepts to consider for inclusion are Christ-centeredness, Sacraments, evangelization, service, integral formation, in union with parents, and apostolate of Catholic Church.[33]
  • Annually review and document the implementation of mission and philosophy statements to ensure all systems are faithfully adhering to them and advancing them (e.g., instructional program, sacramental program, community groups and outreach, etc.).
  • Consider including in your statement(s) of faith:
    • the organization’s Catholic foundation and beliefs as expressed in the Nicene or Apostle’s Creed;
    • the sources of the Catholic faith embraced by the organization, including Sacred Scripture and teachings of the Magisterium, specifically Canon Law and the Catechism of the Catholic Church;
    • how the Catholic faith informs daily operations, instructional practices, programs, long-term planning, and personnel decisions;
    • how fulfilling the Catholic mission requires all employees to maintain and protect that religious purpose and mission, and the consequences for teaching or behavior in opposition of Church teaching;
    • categorization of employees and detail describing the religious duties and commitment required for each category;
    • reference to who in the organization makes decisions regarding religious matters and employment matters;
    • Catholic teachings in areas of current cultural controversy (including references to Scripture, Church documents, or the Catechism of the Catholic Church) that should not be publicly advocated against, including areas of human sexuality such as chastity as based upon one’s vocation in life, homosexual activity, gender identity/dysphoria, contraception, sterilization, in-vitro fertilization, abortion, and the sanctity of all life; and
    • a residual clause for all beliefs taught by the Church but which are not articulated.
  • Include mission, philosophy, and faith statements in full in the organization’s bylaws.

 

This document was developed with substantial comment and contributions from education, legal, and other experts. The lead author is Denise Donohue, Ed.D., Vice President for Educator Resources at The Cardinal Newman Society.

 

 

 

Appendix A: Sample Statements of Faith

We,[34] as a Catholic educational organization [or as an organization bound to operate under the tenants of the Catholic faith], are faithful to, and seek to advance, all the religious and moral teachings of the Catholic Church especially as found in the Catechism of the Catholic Church and the official teachings of its Magisterium, which are based on the teachings of Our Lord and Savior, Jesus Christ. Individuals employed by this religious organization who have questions about the Church’s religious beliefs may consult [insert to whom they should speak with here]. [If you are a Catholic school recognized by the Bishop, then add “The diocesan bishop has the right to watch over the Catholic schools in his territory (Can. 806, Sec. 1) and is considered the final authority over matters concerning faith and morals.”]

We, as a Catholic educational organization, believe in the sacredness of life from the moment of conception to natural death, that all persons are created in the image and likeness of God as male or female, and that marriage is between a man and a woman and the only context in which sexual intimacy/the marital embrace is allowed. We mention these particular points because they are currently controversial and contrary to what some believe in contemporary society.

Because of our religious and theological foundation, individuals are hired to contribute to our educative and formative culture and mission. We believe that all employees (including board members) contribute to our organization’s Catholic identity[35] and act as witnesses and role models to the faith. Non-Catholic employees “have the obligation to recognize and respect the Catholic character of the school from the moment of their employment.”[36] Employees are expected to live a life in harmony with the moral teachings of the Gospel both inside and outside the educational environment, and not to take public positions contrary to Catholic moral teachings. To live or profess moral truths contrary to the Catholic faith, may result in dismissal, suspension, or other employment consequences.

Statement of Faith Regarding the Sanctity of Life

We believe that “every human life is sacred from conception to natural death and that the life and dignity of every person must be respected and protected at every stage and in every condition.”[37]

“From the first moment of his existence, a human being must be recognized as having the rights of a person – among which is the inviolable right of every innocent being to life.”[38]

“Before I formed you in the womb I knew you, and before you were born I consecrated you.”[39]

The inalienable right to life is afforded to every human being simply “by virtue of the creative act from which the person took his origin.”[40] God alone is the author of each human life.[41]

Those with diminished capacity have a right to personal dignity[42] and any direct and/or intentional taking of a human life such as through the use of abortifacients, direct abortion, infanticide, experimental destruction of an embryo, suicide, homicide, euthanasia, or other means, is gravely and morally sinful and against the Fifth Commandment of the Catholic faith, “Thou shall not kill.”[43] 

Statement on the Sanctity of Human Life[44]

Human life is created by God and is good. Since we are uniquely created in the image of God (Genesis 1:27) and formed by God (Genesis 2:7; Job 33:4; Psalm 139:13-16), we hold to the sanctity of all human life (Genesis 9:6; Matthew 6:26). We believe that human life begins at conception (Psalm 139:13-16; Jeremiah 1:4-5). It also lasts beyond death into eternity (John 5: 28-29; 1 Corinthians 15:51-52; 2 Corinthians 5:8-10).

Statement of Faith Regarding Marriage

We believe that the only valid marriage is between a man and a woman who publicly, totally, and freely give themselves as a gift to the other.[45]

“The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring.”[46]

“The vocation of marriage is written in the very nature of man and woman as they came from the hand of the Creator.”[47] “For man is created in the image and likeness of God who is himself love” and “God who created man out of love also calls him to love.”[48]

Marriage reflects the love Christ has for the Church.[49] It is not merely a human institution[50], but a covenant between baptized persons and “raised by Christ the Lord to the dignity of a sacrament.”[51]

“…the physical intimacy of the spouses [in marriage] become a sign and pledge of spiritual communion.”[52] In the conjugal union they no longer are two, but one flesh.[53]

“The covenant they freely contracted imposes on the spouses the obligation to preserve it as unique and indissoluble.”[54]

The fruit of marriage is children. Called to give life, spouses share in the creative activity of God[55] and by their biological right have been appointed by God as the first and principle educators of their children.[56]

By safeguarding both the unitive and procreative aspects of marriage, “the conjugal act preserves in its fullness the sense of true mutual love and its orientation toward man’s exalted vocation to parenthood.”[57]

Statement Regarding Human Sexuality

We, as a Catholic institution, believe that the human body is a gift from God and temple of the Holy Spirit.[58] We believe that the body and soul are intimately united: the body does not contain the soul like water in a glass, but the two are intimately dependent upon each other to express man as the highest order of creation.[59] 

We believe that the sexes are complementary and that as “male and female he made them.”[60]  Our given biological sex is part of the divine plan.[61] The Church teaches that sexual identity is “a reality deeply inscribed in man and woman;”[62] it constitutes but is more than one’s biological identity,[63] and a person “should acknowledge and accept his sexual identity.”[64] 

One’s biological sex and gender expression are not to be disaggregated[65] but should be seen in harmony, according to God’s plan. Rejection of one’s biological sex is contrary to that “reality deeply inscribed” within and a rejection of God’s design for that person.

All men and women are called to a life of chastity appropriate to their vocation as single, married, or consecrated religious.[66] The Church defines chastity as “the successful integration of sexuality within the person and thus the inner unity of man in his bodily and spiritual being”.[67]

We believe that human sexual behavior is only properly oriented to the ends of love and life between and man and a woman in the context of Holy Matrimony.[68]

 

 

Appendix B: Examples from Organizations

This appendix includes examples of policies in use at the time of publication. They are not necessarily exemplary in all possible areas.

Mission statements

Mission Statement of Ave Maria University, Ave Maria, Fla.

Ave Maria University is a Catholic, liberal arts institution of higher learning devoted to Mary the Mother of God, inspired by St. John Paul II and St. Theresa of Calcutta, and dedicated to the formation of joyful, intentional followers of Jesus Christ through Word and Sacrament, scholarship and service.

Mission Statement of Bishop England High School, Charleston, S.C.

As an institution of the Catholic Church, it is the mission of Bishop England High School to foster a faith community characterized by the Gospel message of mutual respect and charity. The school endeavors to promote the spiritual, intellectual, and physical growth of the individual through the combined efforts of parents/guardians and faculty by establishing the best possible environment for learning: a climate of safety, trust, and respect for the individual and an appreciation for the acquisition of learning.

Mission Statement of Holy Rosary Academy, Anchorage, Alaska

Holy Rosary Academy seeks to complete what the attentive parent has begun by forming students in faith, reason, and virtue through a classical education in the Roman Catholic Tradition.

Belief/Philosophy statements

Philosophy Statement of Mount de Sales Academy, Catonsville, Md.

At Mount de Sales Academy we are committed to the following: Catholic Faith: We believe in and are faithful to the teachings of Sacred Scripture and Sacred Tradition as proclaimed by the Roman Catholic Church. We believe in the dignity of all human life from conception to natural death and in the importance of demonstrating our commitment to these values. We believe that learning and living the Catholic faith and participating in its liturgical and sacramental life is the center of the mission, life, daily activities and the family of Mount de Sales Academy. We believe in the value of serving others through Christian outreach. We believe that the sense of family and unity which exists at Mount de Sales Academy has its source in the Communion of Saints and reflects that same Communion.

 

Portions of the Philosophy Statement of Frassati Catholic High School, Spring, Tex.

Catholic education promotes and fosters the teachings and values of the Catholic Church as professed by the magisterium (teaching office) of the Catholic Church. Catholic education is an expression of the Church’s mission of salvation and an instrument of evangelization: to make disciples of Christ and to teach them to observe all that He has commanded. Through Catholic education, students encounter God, who in Jesus Christ reveals His transforming love and truth. Christ is the foundation of Catholic education; He is the Master who journeys with student through school and life as genuine Teacher and perfect Man. As a faith community in communion with the Church, all its members give witness to Christ’s teachings as set forth by the Magisterium and especially as articulated in the Catechism of the Catholic Church…We profess that all authority for our moral and spiritual teaching is based on the Gospels of Jesus Christ and the tradition of the Catholic Church as taught by its ordinary and extraordinary Magisterium, and especially as contained within the Catechism of the Catholic Church.

Philosophy Statement of Holy Rosary Academy, Anchorage, Alaska

Founded by parents, this school exists to assist and complement the primary educators: the parents. Students learn to live a vibrant Catholic life through attendance at Mass, prayer, study, camaraderie and apostolic work. The teachers employ the basic tools of the Trivium, a course of study that follows the three-lane path of grammar, logic, and rhetoric. The Trivium honors the natural stages of children’s intellectual development: developing memory (grammar), sound reasoning (logic), and communication skills (rhetoric). Surrounded by well-qualified and faith-filled faculty and staff, the students are prepared to pursue their vocation and continue a lifelong love of learning.

Excerpt from Holy Spirit Preparatory School, Atlanta, Ga.

Holy Spirit Prep is based on the Christian concept of the human person. We believe that children are created in the image and likeness of God with a supernatural destiny in Christ, since Christ has rescued them from the darkness of sin and called them to share in divine life, in communion with the Father, the Son and the Holy Spirit. Our vision of the human person, therefore, is a vision of faith. It takes into account the wounds of original sin with which every human person is born. Yet our vision remains deeply positive because we believe Christ frees us from original sin and all other sins through baptism and opens for us the gates of heaven. Viewed in this light, man emerges as being essentially open to hope.

This positive view of the created order gives rise to a series of fundamental educational principles. Foremost among them is the importance we give to the integral formation of every dimension of the human personality. Not only should we not undervalue the natural gifts that a person receives from God, but also we must develop them to their full potential.

An integral formation necessarily includes the proper formation of the mind. This does not consist only in a quantitative acquisition of knowledge, wheat we might call the accumulation of information. It implies the proper use of our ability to reason (in accordance, that is, with its inherent rules of logic); penetrating the truth (which is sought above all); and the ability to express balanced, true judgments about oneself, others, and the events of history, society, and culture. Intellectual formation must be complemented by the formation of the will, passions, sentiments, emotions, and all that goes to make up a person’s character.

Our school seeks to fashion men and women of mettle, masters of themselves, not weathervanes at the mercy of the whims and vagaries of emotion, as changeable as it is unreliable. We aim to form robust personalities capable of mastering their instincts, subjecting them to reason enlightened by faith.

Faith Statements

Diocese of Phoenix[69]

Profession of Faith

(For newly hired Catholics in schools, catechetical or youth leadership positions)

I, N., with firm faith believe and profess each and every thing that is contained in the symbol of faith, namely:

I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible.  I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages.  God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made.  For us men and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary and became man.  For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures.  He ascended into heaven and is seated at the right hand of the Father.  He will come again in glory to judge the living and the dead and his kingdom will have no end.  I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets.  I believe in one, holy, Catholic and apostolic Church.  I confess one Baptism for the forgiveness of sins, and I look forward to the resurrection of the dead and the life of the world to come.  Amen.

With firm faith I also believe everything contained in God’s word, written or handed down in tradition and proposed by the Church, whether by way of solemn judgment or through the ordinary and universal magisterium, as divinely revealed and calling for faith.

I also firmly accept and hold each and every thing that is proposed definitively by the Church regarding teaching on faith and morals.

Moreover, I shall always teach in the accord with the Official Magisterium of the Church as it is proclaimed by the Pope and the College of Bishops.

Profession of Faith

 (For newly hired Non-Catholics in schools)

I accept and hold each and every thing that is proposed definitively by the Catholic Church regarding teaching on faith and morals.

I shall always teach in accord with the official teachings of the Church as it is proclaimed by the Pope and the College of Bishops.

Attestation to Statement of Faith

Adapted from the Diocese of Grand Rapids

“I agree, as an employee in a Catholic educational organization, that as a condition of employment I will support and exemplify in conduct both Catholic doctrine and morality as articulated in the Catechism of the Catholic Church. I will be consistent in expression and example with the teaching and practice of the Catholic faith and shall not advocate, encourage, or counsel belief or practices that are inconsistent with the Catholic faith.”

[1] See “Church Documents for Catholic School Teachers” at cardinalnewmansociety.org for an annotated bibliography of Church teachings on education.

[2] Congregation for Catholic Education, The Identity of the Catholic School for a Culture of Dialogue (2022) 47.

[3] See “Principles of Catholic Identity in Education” at cardinalnewmansociety.org for citations to use in these foundational documents.

[4] Congregation for Catholic Education, The Catholic School (Vatican City, 1977) 5-7; Pope Paul VI, Gravissimum Educationis (Vatican City, 1965) 2; National Conference of Catholic Bishops, To Teach as Jesus Did (Washington, D.C., 1972) 7.

[5] Matthew 28:19-20.

[6] Code of Canon Law (Vatican City, 1983), Can. 803 §2.

[7] Catechism of the Catholic Church (Vatican City: Libreria Editrice Vaticana, 1993) 85.

[8] Pope Benedict XVI, “Meeting with Catholic Educators,” Washington, D.C., 2008.

[9] Congregation for Catholic Education (1977) 34; Congregation for Catholic Education, Educating Today and Tomorrow: A Renewing Passion (Vatican City, 2014) III.

[10] Congregation for Catholic Education, The Religious Dimension of Education in a Catholic School (Vatican City, 1988) 25.

[11] Congregation for Catholic Education (1977) 8.

[12] Pope Paul VI, Gravissimum Educationis (1965) 8.

[13] United States Conference of Catholic Bishops (2014) 5-6.

[14] Congregation for Catholic Education, Educating Together in Catholic Schools (Vatican City, 2007) 39.

[15] Congregation for Catholic Education (2007) 12.

[16] Congregation for Catholic Education (1988) 103.

[17] Pope Paul VI, Gravissimum Educationis (1965) 25, 8; Code of Canon Law 803 §2; United States Conference of Catholic Bishops (1972) 104.

[18] United States Catholic Conference Bishops, National Directory for Catechesis (Washington, D.C., 2005) 231-233; Congregation for Catholic Education, The Catholic School on the Threshold of the Third Millennium (Vatican City, 1997) 19.

[19] Congregation for Catholic Education (1977) 54.

[20] Congregation for Catholic Education (1988) 83.

[21] Congregation for Catholic Education (1988) 83.

[22] Congregation for Catholic Education (1988) 98-99.

[23] Congregation for Catholic Education (1982) 17.

[24] Congregation for Catholic Education (1988) 51.

[25] Congregation for Catholic Education, (1997) 14.

[26] Congregation for Catholic Education (1988) 49.

[27] Congregation for Catholic Education (1988) 1; Congregation for Catholic Education, Educating to Intercultural Dialogue in Catholic Schools: Living in Harmony for a Civilization of Love (Vatican City, 2013) 56; Congregation for Catholic Education (1997) 14.

[28] Congregation for Catholic Education (1997) 14; Congregation for Catholic Education (1988) 53, 100; Pope Paul VI, Gravissimum Educationis (1965) 8.

[29] Sacred Congregation for Catholic Education (1982) 12; Congregation for Catholic Education (1977) 26, 36; Congregation for Catholic Education (1988) 108.

[30] Congregation for Catholic Education (1988) 57.

[31] Pope Paul VI, Gravissimum Educationis (1965) 5; Congregation for Catholic Education (1982) 12.

[32] Congregation for Catholic Education (1997) 14.

[33] See Congregation for Catholic Education (2022) 77: “In addition, for the sake of clarity, Catholic schools must have either a mission statement or a code of conduct. These are instruments for institutional and professional assurance.”

[34] Use “We” to represent what the institution believes.

[35] Congregation for Catholic Education (2022) 38-39.

[36] Congregation for Catholic Education (2022) 47.

[37] United States Conference of Catholic Bishops, “Human Life and Dignity” at http://www.usccb.org/issues-and-action/human-life-and-dignity/index.cfm.

[38] Catechism 2270; Congregation for the Doctrine of the Faith, Donum vitae (Vatican City, 1987) I,1.

[39] Psalm 139:15

[40] Catechism 2273; Congregation for the Doctrine of the Faith, III.

[41] Catechism 2258.

[42] Catechism 2276.

[43] See Catechism 2268-2283.

[44] “Alliance Defending Freedom Statement on the Sanctity of Human Life,” retrieved June 9, 2022, from https://tfc.edu/wp-content/uploads/2020/11/CMA-Statement-Sanctity-of-Human-Life.pdf.

[45] St. John Paul II, General Audience of February 6, 1980, in Insegnamenti (Vatican City, 1980) 3, no. 1: 326-29; Catechism 1625, 1631.

[46] Catechism 1601; Code of Canon Law, can. 1055 Sec. 1; Pope Paul VI, Gaudium et Spes (Vatican City, 1965) 48 sec. 1.

[47] Catechism 1603.

[48] Catechism 1604.

[49] Eph. 5:21-33.

[50] Catechism 1603.

[51] Catechism 1601; Code of Canon Law, can. 1055 Sec. 1; Pope Paul VI, Gaudium et Spes (1965) 48 sec. 1.

[52] Catechism 1601; Code of Canon Law, can. 1055 Sec. 1; Pope Paul VI, Gaudium et Spes (1965) 48 sec. 1.

[53] Gen 2:24.

[54] Catechism 2354; Code of Canon Law, can. 1056. See Catechism 2382-2386 on divorce and separation.

[55] St. John Paul II, Familiaris Consortio (1981) 38.

[56] St. John Paul II (1981) 40.

[57] Catechism 2369; Humanae Vitae 23.

[58] 1 Cor 6:19.

[59] Catechism 358, 365; Catechism 2332.

[60] Catechism 369-373; Gen 1:27.

[61] Gen.  1:27; Matthew 19:4; Mark 10:6; Congregation for Catholic Education, ‘Male and female he created them’: Towards a Path of Dialogue on the Question of Gender Theory in Education (Vatican City, 2019) 32.

[62] Congregation for the Doctrine of Faith, Letter to Bishops of the Catholic Church on the Collaboration of Men and Woman in the Church and the World  (Vatican City, 2004) 8.

[63] Catechism 2332-2333; Catechism 2361; Pontifical Council for the Family, Family, Marriage and ‘De Facto’ Unions (Vatican City, 2000) 8.

[64] Catechism 2393.

[65] Catechism 8.

[66] Catechism 2349

[67] Catechism 2337.

[68] Catechism 2360.

[69] http://www.diocesephoenix.org/uploads/docs/Appendix_J.1_Profession_of_Faith_Catholic.pdf; http://www.diocesephoenix.org/uploads/docs/Appendix_J.2_Profession_of_Faith_Non-Catholic.pdf

Cardinal Newman Society Celebrates 15 Years of The Newman Guide

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MANASSAS, VA – On today’s Solemnity of All Saints, The Cardinal Newman Society (CNS) celebrates 15 years of The Newman Guide, which recognizes Catholic colleges for their strong fidelity and formation. Every year, more than 75,000 families use The Newman Guide to find a faithful Catholic college, and now CNS will reach more families than ever with a NEW video helping Catholic families navigate their college search.

“Every young adult is called to be a saint,” said Kelly Salomon, director of family and parish programs for The Cardinal Newman Society, who produced the new video and manages the Newman Guide. “We want Catholic families to know and choose great Catholic colleges that not only educate for careers but form students for sainthood.”

“And for me, it’s personal,” she adds. “The Newman Guide helped me find my own Catholic college, and I want others to have the same extraordinary experience.”

The Cardinal Newman Society launched the first edition of The Newman Guide in 2007, after years of decrying infidelity and scandal across much of Catholic higher education. The Guide has become families’ most trusted source of information on Catholic colleges that have stayed true to the Catholic faith while integrating it across the curriculum and campus life.

The late Father Benedict Groeschel, CFR, wrote the preface to the first edition of The Newman Guide and said it was the Newman Society’s “most important contribution to Catholic higher education ever.” Newman Guide college leaders today confirm that the guide has been instrumental in their success.

Today, Newman Guide colleges are thriving. While total college enrollment in the U.S. has declined 14 percent since 2012, Newman Guide college enrollment increased more than 10 percent in the same period.

In addition to the Guide, The Cardinal Newman Society sponsors Recruit Me, an opportunity for high school students to get recruited by Newman Guide colleges. Recruit Me subscribers are eligible to participate in an annual essay contest, for which the winner receives a $5,000 scholarship. Also, this year CNS will distribute 60,000 copies of My Future, My Faith, a publication explaining the benefits of a faithful Catholic college.

The Cardinal Newman Society’s new video, based on the content in My Future, My Faith, explains the advantages of faithful Catholic education. It helps families consider academics, residential life, spiritual life, and campus activities from a Catholic perspective.

The Newman Guide’s impact is immeasurable, because one can never truly account for winning souls for Christ. May God continue to bless The Newman Guide and lead many more families to experience the blessing of faithful Catholic education.

 

For Media Requests: Please contact Kevin Murphy, vice president of marketing and communications, at KMurphy@CardinalNewmanSociety.org or 703-367-0333 ext. 108.

 

Eucharistic Literacy: Forming Teachers as Effective Catechists

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At Mass, you often see mothers whispering into the ears of their squirming toddlers. Occasionally you can catch the words, “Look, it’s Jesus!” Shortly after the consecration, the congregation echoes loudly this whispered declaration of faith, “Lamb of God, who takes away the sins of the word, have mercy on us.” Both confessions are needed to help the child see who is present on the altar; who is present to us in the Blessed Sacrament. Eucharistic literacy begins with the family and is supported by the parish family.

What, then, if these great truths learned at home and at Sunday Mass are largely forgotten the rest of the week? In secular schools, Christ is disregarded as irrelevant to daily life, and learning is focused on career readiness and a secular worldview that pretends Christ never redeemed the world. Perhaps, then, it is no surprise that most young adult Catholics who never had a strong Catholic education do not believe the Real Presence of Christ in the Eucharist.

There is a need for the Eucharistic revival, and Eucharistic literacy through Catholic education is a crucial component. The revival can take many approaches, but at Sophia Institute for Teachers, we have seen the importance of forming Catholic educators: parents, catechists, and teachers. This mission extends beyond giving them the tools to teach, but also inviting them to experience Divine Love through the Sacraments. How can teachers proclaim, “Look, it’s Jesus,” without knowing His gaze upon them?

There is much that Catholic schools, dioceses, and colleges can do to form educators who are already hired. Since 2014, the Sophia Institute has provided day-long catechetical workshops for tens of thousands of Catholic educators around the country, and we are happy with the impact of this simple solution. A theological scholar’s more intellectual sessions are balanced with practical, pedagogical sessions from a Sophia master teacher that model concrete ways to make these concepts present to the students. The teachers’ imaginations are fed, and then they are sent home with lesson plans to use with their students. But most importantly, there are sessions for reflection and prayer, with the Holy Mass at the center of the day. 

At our recent workshop on the Eucharist called, Encountering God’s Love in the Sacraments, Franciscan University’s Dr. James Pauley made four points for teaching students during this Eucharistic Revival:

1 | teach and show them how to deeply invest,

2 | help them develop fluency in Sacramental language,

3 | help them see the Mass as the supreme encounter with love, and

4 | provide them a joyful witness to Jesus in the Eucharist.

All four of these points were incorporated into the pedagogical sessions hosted by our master teacher, Jose Gonzalez. He led teachers in meditating on the mysteries of the Eucharist through sacred art. They learned, some for the first time, about how the Old Testament revealed the gift of the Eucharist in the New Testament. And Jose drew on his experience to offer engaging ways to speak and teach about the Mass and the Liturgy. All these activities were ordered to the joyful experience of Holy Mass and Adoration together.

The results were encouraging: 93 percent of attendees reported feeling more confident and renewed in teaching the Faith, 89 percent gained new lesson ideas, and 93 percent learned new content about the Eucharist. These figures align with typical feedback from our workshops.

This is how we will see a genuine revival in our schools. Teachers of all subjects must see that the goal is not only familiarity with the doctrine of the Eucharist, but leading young people and their families to an authentic encounter with the Lord through the Eucharist. Strengthening Eucharistic literacy among students—helping them truly know and gain some understanding of the mysteries of the Eucharist—begins with hiring teachers who themselves are “literate” in the Church’s teaching and devotion to the Holy Sacrament. But just as ongoing formation is needed in all subjects, so is catechetical formation for all teachers.

We invite dioceses to schedule workshops with the Sophia Institute for Teachers, or schools and colleges can follow a similar model in their teacher formation programs. One key is to ensure that each workshop attendee leaves with all the tools they need to continue what they began. We provide multiple lesson plans, following the example of Our Lord by both informing and giving personal witness. Teachers tell their students, “Look, it’s Jesus!” by what they say, the content they teach, and how they behave. The lesson plans offer consistent support, guidance, and encouragement.

Just as ongoing formation is needed in all subjects, so is catechetical formation for all teachers

To help develop “fluency in Sacramental language,” as Dr. Pauley recommends, our Spirit of Truth series of lesson plans immerses the students in vocabulary from an early age. For example, we don’t wait until 5th or 7th grade to introduce the word “transubstantiation” but begin in 2nd grade, when most are preparing to receive First Communion. The students are guided to find the root of the word “substance” and make the connection with the word “transform,” even if the concept is not completely mastered for many years.

We hope that through the encounters with the Lord facilitated by these lessons, teachers will see their pivotal role in the classroom. The teacher stands alongside the parent, proclaiming to the children, “Look, it’s Jesus.” This requires a vibrant faith, fluency in the Sacramental language, and a personal connection with Christ. Belief in the Real Presence can only come from God by grace, but teachers can lead students to Him.

 

Eucharistic Liturgy: A Q & A with Archbishop Cordileone

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It was a special honor for The Cardinal Newman Society: in June, President Patrick Reilly had the opportunity to interview Archbishop Salvatore Cordileone in a public conversation about the renewal of sacred liturgy and Catholic education. 

Archbishop Salvatore Cordileon

Archbishop Cordileone is a hero of ours. He has been a champion of faithful education, standing in support of clear moral standards for San Francisco’s Catholic school teachers. He also has a special dedication to traditional and reverent liturgy through his Benedict XVI Institute, which sponsors beautiful Masses and new sacred art and music, and as ecclesiastical advisor to our Task Force for Eucharistic Education.

One of the pillars of our Task Force is renewing Eucharistic liturgy: improving music, prayer, and reverence in Catholic school and college liturgies. So when Archbishop Cordileone hosted the international Sacra Liturgia conference near San Francisco last June—featuring former Vatican officials Cardinal Robert Sarah and Cardinal George Pell—we jumped at the chance to co-sponsor the event and present a special session with the Archbishop. Here are some excerpts.

Reilly: Let’s start with this concept of Eucharistic education. The Vatican’s documents on Catholic education have made it clear that the sacraments—both participation in the sacraments and also formation of students to receive sacraments—are foundational to an authentic Catholic education. Yet the surveys show that upwards of 70 percent of young adult Catholics today do not believe in the Real Presence of Christ in the Eucharist.

Thinking particularly about Catholic education—Catholic schools, Catholic homeschooling, college level—what immediate priorities would you recommend for improving a Eucharistic education in our Catholic institutions?

Abp. Cordileone: We need to make sure the catechesis is correct, is solid, is convincing. But catechesis is more than what’s taught with words. It’s what is experienced. It’s what is lived. It’s especially how our worship is conducted. And it’s the culture of the whole school. 

I would focus then on renewing the liturgical life in the school and focusing on the ars celebrandi which, as [Cardinal Sarah] pointed out, is not just the celebrant of the Mass, but it’s everyone. Everyone has a role in the Mass so that it’s celebrated properly. What kind of music is sung? What are the movements like? Are those who serve the Mass, are they taught to present themselves reverently, to walk gracefully with true liturgical sense? These are little things, but they add up, and they create a sort of an atmosphere…

I mean, there are so many riches the Church has to offer. …This is a Catholic birthright, all the beauty the Church has to offer the world. We need to open up these treasures to young people.

Reilly: Catholic intellectual development is also a birthright. It’s a right of baptism to be able to understand the world and understand reality through the light of our faith. Is there something that maybe more needs to be done in terms of the Church fully embracing the different modes of education, the growing variety of types of education, and not being stuck in one particular model?

Abp. Cordileone: I do believe we need more sort of versatility in the forms of education. I think we’re still trying to transition into a new reality, although we are making progress. But you can’t replace the idea of schools run by religious orders—nuns and brothers and priests…

The Church has, I think, been slow to enthusiastically embrace homeschooling, because we’re so invested in our schools. It’s part of our Catholic identity as Catholics in the United States. We are so proud of our Catholic school system and we’re very invested in that. So I think we’ve been a little bit reticent. But I like the hybrid idea, supporting parents who want to educate their children at home, but having opportunities for them to come together.

Reilly: The Vatican recently issued a document on Catholic education—on Catholic identity in our schools. One of the major emphases of that document was on the witness and the formation of the teacher. And so, when we talk about Eucharistic education, trying to teach young people to behave as if the reality of Christ is within them, how important is it that Catholic educators themselves model this Eucharistic lifestyle?

Abp. Cordileone: It reminds me of that now oft-quoted line of Pope St. Paul VI from Evangelii Nuntiandi, about how the world looks for witnesses more than teachers, and if it looks for teachers, it’s because first they’re witnesses. The teachers do have to be a witness to the identity and the mission of the school. …It’s forming the culture of the school, so that people who appreciate that culture will be drawn to it, and those who don’t will be repelled by it…

School departments have to be very careful about whom they hire in any discipline… not just in religion courses, philosophy courses, but in every discipline. And to try to actively recruit from, again, the good and faithful Catholic colleges and universities.

Reilly: Your Excellency, we certainly appreciate your example and your strength in continuing to improve Catholic education and to bring the faith to as many young people as possible. So thank you, and God bless you!

How to Promote Eucharistic Devotion at Your School

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Teaching young people about the Eucharist is important, but as Pope St. John Paul II warned in Catechesi Tradendae, the academic life can become too “intellectualized” without sacramental and Eucharistic devotion. Our students need to know of Christ’s Real Presence in the Mass, but then they need to love and adore Him.

At Donahue Academy, a parish K-12 school in Ave Maria, Fla., that I am honored to lead, we have taken several steps to promote Eucharistic devotion. Of course these are not the only ways of doing it, but they might suggest ideas for other Catholic educators. 

1. Make devotion an explicit, visible part of the mission

Our School’s mission statement declares it to be a place “in which students encounter Christ and pursue excellence in all things. Our students will deepen their love of God and others through the pursuit of all that is true, good, and beautiful.” 

We express that mission visibly in our school seal, which includes images of our parish church, a monstrance, a stylized Sacred Heart as part of a shamrock (our school’s team name), a book, and the words Christum novisse (encountering Christ). The seal serves as a story platform where we share how students will encounter Christ and pursue excellence through the sacraments (especially the Eucharist), their love for God and each other (the Sacred Heart), and their studies (the book).

While other schools will have unique articulations of their missions, all Catholic schools hold a common mission outlined by the Church. This mission is articulated in The Cardinal Newman Society’s Principles of Catholic Identity in Education:

1 | Inspired by Divine Mission

2 | Models Christian Communion and Identity

3 | Encounters Christ in Prayer, Scripture & Sacrament

4 | Integrally Forms the Human Person 

5 | Imparts a Christian Understanding of the World

One can quickly see how devotion to the Eucharist hits all five principles. The Eucharist is the summation of everything we are trying to do as a Catholic school. If students get the Real Presence right, everything else naturally falls into place.

2. Make Mass a central, reverent, and frequent part of school life

Offering daily Mass creates a strong, vibrant Catholic culture. At Donahue Academy, we have a slightly longer school day (15-20 minutes based on grade level), and by offering Mass without a homily, our worship ends in 25 minutes. Mass is held in the gymnasium, and even that helps build community by having one grade set up in preparation for Mass and another grade tear down. The worship space is kept dark, with Gregorian Chant playing as students arrive. We kneel directly on the floor or in the bleachers, stressing the importance of reverence even when it seems a bit uncomfortable. 

Daily Mass is required for grades K-8, but with parental permission, grades 9-12 can select Mass or a silent study hall that begins with reading the daily Gospel. Approximately 80 percent of our high school students voluntarily attend Mass. On Fridays, Mass attendance is required, and a short sermon is added along with beautiful, sacred music sung by a choir. We invest heavily in our choir and shower them with treats and awards as they serve multiple functions in our community. We heavily recruit and entice students to join the choir to ensure its elevated status.

In addressing the current loss of Eucharistic devotion in the Church, Father Peter Stravinskas has said, “Clear, unambiguous, orthodox teaching on the Holy Eucharist must be bolstered by unequivocal signs and symbols in the sacred liturgy. Students desperately need a sense of the sacred, of mystery, and of awe in God’s presence. To get students to encounter Christ in the Eucharist, we must do Liturgy and worship extremely well.” 

In celebrating the Eucharist, we Catholic educators should be thoughtful, intentional, and spare no expense in time, effort, or accoutrement to fill this need. The challenge is real, and the response must be guided by the Spirit and the rich traditions of the Church, of which so many students and parents are unaware. Great things await students under such direction! 

3. Make the Tabernacle accessible 

We turned our most central and visible classroom space into a beautiful Eucharistic chapel, big enough for an entire class to visit. Every day our students walk by the chapel, prompting many to stop in for a visit. When the faculty “catch” the students praying or vice versa, powerful values are communicated and quietly strengthened. The ease and naturalness of a Eucharist encounter goes a long way!

4. First Friday Adoration

The U.S. bishops’ conference emphasizes that Exposition of the Blessed Sacrament flows from the sacrifice of the Mass and serves to deepen our hunger for communion with Christ and the rest of the Church.

For younger students, we start small with some singing and prayers, but we slowly help them grow in the ability to dwell peacefully in silence before the Lord. Each class takes time to adore Christ throughout the day, and we include the entire school in Benediction. The space is kept dark and prayerful with candles and lingering incense.

For the older students who may spend up to a full-class period in His Presence, we have Rosaries, Bibles, prayer books, and journals on hand.  Also, at our first and last faculty meetings of the year and our Christmas celebration, the faculty gather for 30 minutes of Adoration and Benediction to pray for each other and their students.

5. Eucharistic processions

We offer a Eucharistic procession during Catholic schools week, with stations set up around the outside of the school. We find that having a Rosary procession in October prepares for the needed reverence and focus to achieve a school-wide Eucharistic procession in January. It is important to keep silent and focused and, when appropriate, kneel on the bare ground as a community in worship and humility. Again, the fruits of this are real and even spectacular! 

Magdalen College

Eucharistic Living in College

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Among young adult Catholics, nearly three-quarters do not believe in the Real Presence of Jesus Christ in the Eucharist. It’s a staggering statistic, but it’s not all that surprising given the state of our culture and many college campuses today.

Most colleges, even many wayward Catholic colleges, give little regard to the commands of Jesus Christ. Students face toxic campus environments with high rates of binge drinking, drug use, and a rampant hook-up culture. They’re taught from a secular worldview and may be fed false theology.

Now imagine four years—some of the most formative in life—immersed in a truly Catholic culture and education. It’s life-changing! Students are taught proper theology that explains the Real Presence in the Eucharist. And they learn how to live a “Eucharistic life” with Jesus Christ at the center.

At a faithful Catholic college, you’ll find students encouraged to pray, receive the sacraments, form good friendships, grow in modesty and virtue, have good clean fun, and discern their careers and vocations in prayer. These are fruits of Eucharistic living. 

The pillars of Eucharistic living 

One faithful Catholic college that encourages Eucharistic living—that is, helping students live according to the reality of Christ within them—is Franciscan University of Steubenville in Ohio.

“Saint Francis of Assisi wrote more about the Eucharist in his writings than anything else—and he lived the Eucharist! He called his followers, and he calls us today, to be devoted to the Eucharistic Lord,” explains Father Jonathan St. André, TOR, vice president of Franciscan life at the University. 

We “encourage ‘Eucharistic living’ on campus by making the Eucharist the center of our lives,” Fr. St. André explained, pointing to daily Mass, Sunday Mass, perpetual Adoration on campus, the Festival of Praise that includes Adoration and praise and worship music, and a message delivered one Saturday evening each month. 

Flowing out of the sacraments, “Eucharistic living” is encouraged through the “experience of living in small faith communities called ‘households’ where students live like Jesus Christ, with other students seeking to be sanctified by the Holy Spirit and going out to sanctify the world.” Nearly half of the student body lives in a household, in which students share life’s ups and downs, pray together, and hold each other accountable.

Additionally, “our professors strive in the classroom to communicate the integration of faith and reason in every discipline.” Fr. St. André added, “We also encourage our students to see that they possess great dignity as creatures of body and soul, and this is manifest in their humanity; a humanity ennobled by the gift of the Eucharist.” 

Beauty encourages Eucharistic living

The Eucharist is at the heart of Magdalen College of the Liberal Arts in Warner, N.H., where beautiful liturgy, art, sacred music, and Catholic culture help students live a Eucharistic lifestyle.

“Scenic mountain vistas are the backdrop to Magdalen’s 100-acre campus atop Mount Kearsarge, and a brick and granite chapel stands at the center. It is the intentional hub of the community,” explains Tristan Smith, director of collegiate choirs at Magdalen. At midday, all classes and activities are paused for daily Mass. Liturgy of the Hours, all-night Eucharistic adoration, and Eucharistic processions are frequent on campus. 

Magdalen is intentional about exposing students to beauty, which leads them to Christ. Students learn chant, polyphony, and classic hymns, they write Byzantine icons, and they participate in reverent liturgy in both Ordinary and Extraordinary Forms.

Holy Week liturgies on campus are especially impressive, with Gregorian Chant included in Palm Sunday Mass and Spy Wednesday Tenebrae Service, and bells and Alleluias marking the Great Easter Vigil. “All our efforts combine to render our best gifts of beauty to God,” the College declares.

“When visitors stop by Magdalen College, they often express wonder at the hospitality of students, the reverence of the liturgies, or the rich harmonies of the 70-voice choir. Upon departing, visitors feel like they are leaving home,” remarks Smith. 

“They are not wrong,” he says. “When young Catholics invite Christ into their heart, He makes it His home, seamlessly and effortlessly. The Eucharist is our resting place; a resting place that we at Magdalen College call home.”

Living with Christ 

With the Eucharist at the center of campus, students at faithful Catholic colleges are encouraged to make a right ordering of priorities and a right way of living. 

That’s exciting to a growing number of college-bound students, such as Sarah Davis, who is The Cardinal Newman Society’s 2022 Essay Scholarship Contest winner. Davis is a freshman at Christendom College in Front Royal, Va., this fall because she wants to “maintain and augment” the foundation she’s received in the faith, “rather than having to struggle to keep it.”

“I am convinced that a faithful Catholic college which is strongly devoted to the Eucharist will uniquely and positively impact my religious, moral, intellectual, and social formation,” explains Davis. While many students lose their faith in college, Newman Guide colleges are helping students grow in faith rooted in the Eucharist. 

And it’s no wonder, therefore, that Newman Guide colleges are disproportionately preparing students for vocations to the priesthood and religious life. Christendom College has fostered more than 90 vocations to the priesthood. Approximately 10 percent of alumni of Thomas Aquinas College in Santa Paula, Calif., have pursued a religious vocation.

Ultimately, the goal for all students at faithful Catholic colleges is Jesus Christ Himself. Rather than sadness and a college experience that spirals them into sin, faithful Catholic education leads students to lasting happiness and holiness.