Philosophy of Catholic Education

The first principle in my Philosophy of Catholic Education is Teachers as living witnesses. The pastoral letter from the Bishops of Alberta, A Burning and Shining Lamp, states, "all teachers in our Catholic schools must be active and articulate witnesses to the One for whom Catholic schools exist – Jesus Christ" (2). One cannot say enough about the magnitude of the influence teachers have on students. This influence, viewed in light of the vocation of a Catholic Teacher, serves as an avenue for evangelization. The "Catholic teacher embraces and frames for others a Catholic vision of the world" (The Excellent Catholic Teacher 3), a vision full of splendor. The school is a place students can encounter Christ, and one of the main ways they meet Him is through the teacher. Through this encounter, the "professionalism [of the teacher] is marked by, and raised to, a super-natural Christian vocation" (Lay Catholics in Schools: Witnesses to Faith 37). A super-natural vocation can be a tall order for educators, and many, when confronted with this reality, feel ill-equipped for the task. It is for this reason that leaders in Catholic Education must equip educators by making faith formation a priority.

Faith formation of teachers is as essential to Catholic Education as any academic curriculum. Teachers receive many professional development opportunities in the traditional academic areas such as numeracy and literacy. Similarly, they should also receive equal, if not more, professional development in the field of faith. "What educators do and how they act are more significant than what they say- inside and outside the classroom (Miller, 2006). Teachers must be authentic witnesses to the faith, and because of this, leaders of Catholic Education must make it a priority to support the faith life of teachers so they, in turn, can help the faith life of their students.

The second principle in my philosophy is Catholic Education accentuates the beauty of Catholicism. Bishop Robert Barren articulates the usefulness of evangelizing through beauty; to lead with the beautiful (Barron 2013). Catholic Education has the ability, truly the responsibility, to open students' eyes to the beauty of the faith. One way to achieve this is through the physical environment of the school. The Congregation for Catholic Education document, The Religious Dimension of Education in A Catholic school: Guidelines for Reflection and Renewal, states, "[f]rom the first moment that a student sets foot in a Catholic school, he or she ought to have the impression of entering a new environment, one illumined by the light of faith, and having its own unique characteristics" (25). Permeating the physical space of a school and classrooms with elements of the faith, such as images, symbols, icons, and other objects of devotion and faith, is permeating the beauty of Catholicism.

Beauty also goes deeper than the physical surface; it is in all external signs of the faith. We find beauty in the Sacramental and Liturgical life of the church. Catholic Education should provide ample opportunity for all stakeholders to participate in the liturgy and sacraments, to experience Christ's beauty firsthand. The profound beauty of the sacraments is that students come to understand that Jesus is truly present in them. The Liturgical year is another opportunity to display beauty. There is a grace to be found in each season. We see the beauty of patience and anticipation in the season of Advent as we await the coming of our king. We find quiet exquisiteness at Christmas as we contemplate the incarnation. We wonder and marvel at the miracles of Christ as we hear the readings of Ordinary time. We experience the healing power of reconciliation and the gift of spiritual growth in Lent. We recognize that we can find beauty in sorrow during the Triduum. And through all seasons, we continually know the joy of Easter, the marvelousness of the Resurrection, and what it means for our Salvation. Ultimately Catholic Education is living the beauty of Easter, illustrating for students the grandeur, the radiance, the beauty, of an empty tomb that no palace on earth can compare too.

The third principle in my philosophy of Catholic Education is Catholic Education addresses the Whole Child. Catholic Education is holistic, and it recognizes that we are made in the image of Christ. It acknowledges all aspects of our humanity as significant, "[a]n integral education aims to develop gradually every capability of every student: his or her intellectual, physical, psychological, moral, and religious capacities" (Millar 2006). One must understand that any "genuine educational philosophy has to be based on the nature of the human person, and therefore must take into account all of the physical and spiritual powers of each individual" (Congregation for Catholic Education 63). It would be wrong to see Catholic Education as only meeting the spiritual needs of students. Catholic Education has long been a proponent of the importance of an educated public. Catholic Education supports the intellectual endeavors of students; often, it "enhances intellectual efforts in a variety of ways" (Congregation for Catholic Education 50). As Archbishop Miller asserts, "the Catholic school must embody its genuine catholicity… It is Catholic because it undertakes to educate the whole child, addressing the requirements of his or her natural and supernatural perfection. It is Catholic because it provides an education in the intellectual and moral virtues. It is Catholic because it prepares for a fully human life at the service of others and for the life of the world to come" (2006)

The most important aspect of this principle is that when we consider the whole child, it is impossible to approach them from any other place than where they are at. Meeting students where they are is what makes focusing on the whole child an essential part of evangelization. To truly evangelize, we must meet people where they are and accompany them on their journey. Knowing them is the prerequisite to meeting them where there are. When we focus on the whole child, we get to know the entire person, better equipping us to evangelize and accompany.

The fourth principle in my philosophy of Catholic Education is Catholic Education must consistently proclaim and live out the themes of Catholic Social Teaching. Catholic educators are called to make connections between the teachings of the church and their lives, their places of work, their parishes, and their communities (A Church Seeking Justice 2015).

Catholic Education should form critical thinkers that look at the world through the eyes of Christ. It should aim to create citizens who not only move to action on the levels of charity and justice but are also called to a vision that recognizes and acknowledges the inherent dignity of others (A Church Seeking Justice 2015). Catholic schools should be "places of hospitality, listening and communion for those in need, to be places of healing which strengthen the bonds of humanity" (A Church Seeking Justice 6). Catholic Education should not shy away from talking about the issues impacting our world today, particularly those directly affecting the culture and society in which the school is a part of. Talking about these issues can be difficult, particularly in areas where the church has played a role in them, such as the societal inequalities of Indigenous people in Canada and child sex abuse in the church. Nonetheless, however difficult these conversations may be, the problems should be named, discussed, and explored from a Catholic Worldview. As stated in the, A Church Seeking Justice: The Challenge of Pope Francis to the Church in Canada, "Public discourse is urgently needed on how we can build a more just, caring and thoughtful society in which all races and cultures can live in peace and harmony" (19).

Focus on Catholic Social teaching also goes a long way towards the goal of Catholic Education, evangelization. The resource, Disciples Called to Witness: The New Evangelization describes how Catholic social teaching brings us closer to Christ. The Committee on Evangelization and Catechesis for the United States Conference of Catholic Bishops asserts, "Social justice and direct service opportunities provide powerful experiences with the person of Jesus, especially for adolescents and young adults. Service, when understood as serving Christ in others … has the ability to bring the server… closer to Christ" (pg. 12).

The fifth and final principle in my philosophy is Catholic Education is an integral and essential component of the community of believers. The school is a continuation of the church outside of the building walls. Catholic Education serves to bring students into a community of faith that includes the school, parish, and family. These three components of the community form a partnership based on faith and with the joint goal of spreading the Gospel message to youth. Church tradition maintains parents as the first teachers of the faith, however, parents today are not always aware of this, it is the church and the "school's responsibility to give them this awareness" (Congregation for Catholic Education 43). The threefold relationship also allows schools the opportunity to be the bridge between families and the church. Many families, those that have fallen away and those new to the faith, are evangelized and connected to the parish community through the medium of the school. All three are deeply connected, and it is the schools' love for and fidelity to the church that is its source of strength (Congregation for Catholic Education 44).