The Mission of Catholic Education & Factors that Shape its Effectiveness

December 2006

Abstract:

Catholic schools have educated thousands of American children for more than two centuries. Throughout history Catholic educators have maintained a devotion to the teaching mission of the Catholic Church in connection with academics. This paper will briefly examine the evolving Mission of Catholic education in connection with the factors that shape its effectiveness, specifically: purpose, values, teaching methods and assessment, and obstacles for Catholic schools today.

Introduction

The idea of Catholic education began in the seventeenth century due to conflict with Protestant governance in the school system. Public schools were open to all, but the Protestant faith permeated the texts and syllabi up until the nineteenth century (McGrath, 2000, p. 3). Catholics felt that the materials used in public schools were offensive to their faith, such as The King James version of the Bible (Protestant Translation). Distinct overtones of the Protestant religion often led to an atmosphere within the schools that was openly anti-Catholic (p. 3). Anti-Catholic sentiment within the American culture led to riots and the burning of immigrant churches and neighborhoods. Due to the fear of violence, it took generations before American Catholics felt secure enough to establish their own schools (Walch, 2001, p. 1).

In the nineteenth century, public schools were seen as “major vehicles to teach the American way of life, unite the country, acclimatize the immigrants, and educate children in the democratic process” (McGrath, 2000, p. 3). Thus, opponents of the Catholic school movement viewed the establishment of the schools as anti-American. In actuality, building national cohesion was also a priority for Catholic schools in conjunction with teaching the Catholic faith (p. 3).

In 1884, at the Third Plenary Council of Baltimore, Catholic bishops decided that every parish must have a school (p. 3). At this time Archbishop John Ireland sought public money for Catholic schools, but this would have led to state control over the facilities (p. 3). In response, Archbishop Corrigan of New York advocated for schools that were purely Catholic and that were free from governmental control (p. 3). The lack of funding proved to be an obstacle for Catholic schools because mainly parishes of poor immigrant origin established them. In the midst of Catholic immigration, Catholic schools sought to “protect the faith of the children of an immigrant, poor population (Hunt, 2005, p. 2).” Despite financial obstacles, the number of Catholic schools began to quickly increase because of demands from bishops and the support of American Catholic parents. Immigrant parents sought the survival of the Catholic religion and believed that educating their children in the faith would secure the church in America . The initial mission of Catholic education was to: found and operate parochial schools where the Catholic faith, basic education, and Catholic values could be passed on (p. 2). Catholic schools are grounded in this mission and the historical experience of the early immigrant church, but its context has evolved throughout history.

Purpose and Values

The effectiveness of Catholic education has long been scrutinized in comparison to public education. Critics of Catholic education maintain that these institutions isolate students from society, ultimately sheltering them from elements of diversity. In addition, opponents of Catholic education claim that Catholic schools “instill social and religious prejudices” (Boffetti, 2001, p. 6). Critics also make accusations that private education facilitates racial bias because of the lack of minority students within Catholic schools. In Civic Values in Public and Private Schools (1999), author Jay Greene contradicts that accusation. Greene (1999) stated that private school students are twice as likely to be in well-integrated classrooms because Catholic schools are more evenly diverse despite the higher percentage of minorities in public schools. Critics of Catholic education also hold the belief that Catholic schools do not teach American citizenship in comparison with public schools. Belief in public education being the vehicle that teaches the American way of life is rooted in the historical context of the nineteenth century. However, in 1999 scores from the National Assessment of Educational Progress revealed that none of the grade levels tested received a passing grade for “proficiency” of civic knowledge (Boffetti, 2001, p. 7). Catholic school students scored higher on civic knowledge tests (p. 7). Current trends show a shift in public education towards multiculturalism, which has benefits, but also may contribute to ethnic and racial tensions. Boffetti (2001) gives the example of some public schools that have replaced the traditional Flag Day, which honors the Stars and Stripes, with flags representing other countries around the world. Tolerance must be taught in schools, but displays of national pride and patriotism are increasingly under attack. The emphasis on multiculturalism points to the differences, which some believe can lead to heightened tensions. Catholic schools continue to integrate students into the “American fabric without suppressing their ethnicity. Catholic schools teach children the language and the social, cultural, and political ways…within the context of a common Catholic faith” (p. 7).

According to comparative studies, there is evidence which supports that there is a small but consistent academic advantage of Catholic schools over public schools. Data from a study in 2001 found that students in Catholic schools scored higher on tests measuring cognitive ability, specifically math and English (New York University Office of Public Affairs). In addition to these findings, several researchers concluded that: evidence indicates that average achievement is somewhat higher in Catholic high schools (Fusco, 2005, p.4). In 2000, researchers Ellison and Hallinan (Fusco) concluded that, Catholic school students outperform their public school counterparts (p. 4). Jason Boffetti (2001), research associate in Education for the Faith and Reason Institute, states that “study after study, Catholic school students outperform their public school peers.” According to Boffetti (2001), the federal government measures education performance throughout the United States by using the National Assessment of Educational Progress (NAEP). In 1996, this test indicated that at the fourth and eighth grade level students do better in math, science, reading, and social studies (Boffetti, 2001, p. 4). In a New York State study on fourth and eighth grade students, the fourth graders performed between 6 to 9 points higher than in English and math, and eighth graders 17 to 20 points higher than area public schools (NYU 2001). In contrast to these findings, sociologists Cain and Goldberg, question the validity of some of the test scores found in various studies (Fusco, 2005, p. 4). They concluded that, “Catholic school students did no better nor worse than public school students” and that, “they are no more effective than public schools in reducing achievement disparities among low and high socioeconomic students” (p. 4).

As a result of these findings, controversy exists pertaining to the academic effectiveness of Catholic education versus public education. The element of academic achievement is important, but “Catholic schools are more than academic institutions” (Origins, 2005). They are “an effective vehicle of Christian formation” (Loverde, 2006). The integration of the Catholic faith separates Catholic schools from other schools (O’Donnell, 1998, p. 1). Specifically, Catholic schools differ from public schools because they are grounded in the mission of the Catholic Church, namely: to proclaim the Gospel, build faith communities, celebrate through worship, and serve others (Catholic Schools Office Archdiocese of Santa Fe). In 1972, the National Conference of Catholic Bishops outlined educational objectives in order for schools to carry out the mission of the church (CSOA). In these objectives the bishops stated, “Education is one of the most important ways by which the Church fulfills its commitment to the dignity of the person and building of community” (CSOA). According to U.S. Bishops, Catholic education consists of a three-part purpose: it builds community among students and family, enables participation in liturgy and the sacraments, and provides a constructive environment for teaching the Christian faith (CSOA). The U.S. Bishops released a statement saying, “Catholic schools are a vital part of the teaching mission of the church” (Origins, 2005). The teaching mission of the church is rooted in the belief of the teachings of Jesus Christ with the goal of spreading the continuation of his message. Pope John Paul II stated, “…the purpose of Catholic Education is to communicate Christ to you, so that your attitude toward others will be that of Christ" (Congressional Record).

In the attempt to be an “effective vehicle of Christian formation,” Catholic schools have a distinct characteristic in comparison to public schools. Both school systems share current goals of cultural education and the development of students (Horan, 2005, p. 220). The distinction emerges in the Catholic schools’ “attempt to generate community based in the Gospel… this in turn may help students to understand the world, life, and themselves in light of the gospel” (p. 220). Formation of students takes place in a faith-based environment where subjects are taught in light of the Gospel (Fusco, 2005, p. 8). Catholic education provides students with a foundation rooted in church teachings that enable them “to live morally and uprightly in our complex and modern world” (Origins, 2005, p. 112).

Catholic schools make Gospel values and mission a priority in the formation of students. There is a focus on the commitment to the mental, spiritual, and emotional elements of students (Fusco, 2005, p.8). Values shared in Catholic schools include academic achievement, but also the ability to do the will of God, develop one’s full potential, respect for others, and bonds to family and community (p. 8). According to Benson and Guerra (Fusco), the effective Catholic school is “one that nurtures a life-orienting faith, fulfills an academic purpose, and simultaneously promotes disposition to service, sparks a passion for justice, and creates a commitment to community.” In Catholic Schools and the Common Good, the authors argue “the element of community, academic structure, and theological discussion allows students to see themselves as participants within society” (Common Wealth 131, No. 7). The commitment of Catholic education to values, faith, lifestyle, and the church prepares students to serve others based on the fundamentals of Christian service (United States Conference of Catholic Bishops).

Purpose and values are integral components of Catholic education. There must be no separation between academics and faith formation because Catholic education does not lie solely on the quality of its religious instruction. Archbishop Miller (2005) argues “the Catholic school is Catholic even apart from such programs or projects. It is Catholic because it undertakes to educate the whole person.” Furthermore, its Catholicity is in the attempt to educate intellectual and moral virtues, which are portrayed in the person of Christ and his Gospel (Miller, 2005, p. 271). The representation of Jesus contributes to the formation of faith-based values in students enabling them to “contribute greatly to the vibrancy of both our church and our nation. It helps to develop leaders for both church and society” (Gregory, 2004, p.3). At the NCEA Centennial Symposium on the future of Catholic education, President George Bush addressed more the 250 Catholic educators; “Catholic schools carry out a great mission, to serve God by building knowledge and character of our young people. It’s a noble calling. It’s an important part of the fabric of America ” (Momentum, 2004). Catholic education impacts not only the student, but also the entire nation.

According to religious educator Thomas Groome, the nature of Christian education is to nurture the whole self, ultimately shaping a person’s way of being. In shaping students’ “way of being” in light of a faith-based education enables students to see themselves in relation to God, oneself, others, and the world (Groome, Thomas). Catholic education seeks to engage students’ hearts, minds, and strengths that are all fundamentals of Christian existence (Groome, p. 18).

In Six Secrets of Succes, Kathryn Ann Connelly, addressed specific purposes and values of Catholic education (Connelly, 2003). According to Connelly (2003), Catholic schools assist in the development of Catholic identity. The identity of a Catholic school is unlike any other because it is distinctly religious. This characteristic provides students with the ability to familiarize themselves with God’s presence not only in school, but also within the context of their own lives. In a U.S. dioceses there is a sign posted in each school that clearly enables parents, visitors, and students to understand the faith basis of the school:

Be it known to all who enter here that Christ is the reason for this school. He is the unseen but ever present teacher in its classrooms. He is the model of its faculty and the inspiration of its students (Connelly).

This message reinforces the mission of Catholic education that helps students realize the presence of Jesus Christ and to build a value system that enables them to contribute to that commitment. The goal for Catholic schools is to make Jesus the focal point of students’ lives (O’Donnell, 1998, p. 1).

In addition to shaping Catholic identity, Catholic schools are vehicles that pass down traditions to the next generation. Catholic schools are key in the development of leadership within the world and Church. Future leadership of lay people and religious vocations are often sparked in the Catholic school environment. Purpose and value of Catholic education lie in its desire to develop the whole person. Affirmation of the belief in the development of the whole student came from the Vatican Congregation for Catholic Education:

The Catholic school should be able to offer young people the means to acquire knowledge they need in order to find a place in society which is strongly characterized by technical and scientific skill. But at the same time, it should be able, above all, to impart a solid Christian formation (Connelly).

Students in a Catholic school are taught in well-disciplined settings that promote respect and responsibility. Students are encouraged to respect themselves and others. Discipline in Catholic schools revolves around the expectation that students are to know and care for each other. Students are held accountable by the Christian roots within the school. In 1982, researchers concluded that private schools are safer and more disciplined due to a more ordered environment (CSOA). The overall social climate within a Catholic school allows more time for learning (CSOA).

Purpose and values of the Christian faith contribute to the effectiveness of the mission of Catholic education. The transmittance of these components transcends above instruction, furthering beliefs and values that are based on traditions the church is rooted in (Fusco, 2005). The purpose and values of Catholic education assists in the effective development of “virtues that will enable students to live an authentically Christian life” (Loverde, 2006).

Teaching Methods & Assessment

Educators play a significant role in the mission of Catholic education; their responsibility is to the church and students. They lead students on a faith journey, ultimately passing down the traditions of the Catholic Church (Gregory, 2004, p. 2). According to John Palladino and Ann Schroeder (2002), “all religious instruction should be taught and assessed with this goal in mind.” Resources that can help educators strengthen the effectiveness of religious instruction are: the Christian praxis, the Catechism, and the National Catholic Education Association-Assessment of Catechesis/Religious Education (NCEA-ACRE).

The Shared Christian Praxis (SCP) is an approach to justice education. This method, developed by Dr. Thomas Groome, “is an action-reflection methodology, grounded in the experience and social setting of the individual or community” (National Catholic Rural Life Conference, 1990, p. 1). Groome’s praxis enables students to share their opinions and ideas in light of truths of the Catholic Church. The action-reflection method challenges student understanding in order for them to grow further in their beliefs (NCRLC). Dr. Thomas Groome incorporates a philosophy of St. Augustine in connection to religious education within his praxis. “The Augustinian philosophy does not view religious education as a hand me down. Rather, it promotes the past in connection to present experiences (Momentum, 2002, p. 2). Connecting the past, present, and future will add to students learning internalizing a deeper awareness of their faith (p. 2). Dr. Groome’s praxis is a series of five movements:

Present Action: This step incorporates the personal and interpersonal, which includes the physical, emotional, intellectual, and spiritual acts. It focuses on the reflection of self and society in a historical manner. In this movement, the educator provides students with a religious concept, for example prayer, sin, or a justice issue, but without making a judgment of its meaning. Students already previously know the concept; therefore the teacher does not tell students what to know about it, but simply to facilitate discussion focusing on students’ personal understanding of the concept. In this stage students are encouraged to express what they know about the theme/issue, or have experienced in connection to it.
Articulation of Stories & Visions: The second movement consists of the teacher posing questions that provoke students to share their insights. During this stage students reflect together on the specific theme/issue. Students will conclude factors responsible for the issue as a group without the specific causes directly given to them. The intention of this movement is for students to internalize lessons they have heard and witnessed.
Relating Stories to Church Teachings: This movement focuses on a shift from the basic understanding of a particular theme/issue to the visions the larger Catholic community expresses. In this movement the teacher focuses on the teachings, Scripture, and traditions of the church and what the Catholic tradition professes about a topic or topics.
Merging: The fourth movement merges the first three stages to reconfirm old ideas or help with the shaping of new ones. Thus, students compare their stories with the vision of the Catholic community. This step can be accomplished by having students create ways they can live the teachings of the church (i.e., writing, role playing, creating a poster, TV commercial.) Students are able to imagine what the world would be like if it were to be transformed by the vision they have discussed in class.
Commitment: Thomas Groome claims that the last movement of commitment is often the most neglected area of religious instruction and assessment. The goal of this stage is for students to articulate a faith response on the message that has been learned. The faith response is what permits students to apply the teachings in action and promote the ideals of the Christian faith. Some students remain unaffected by the presentation, while others are moved to change.

(Groome, 1991, p.135) & (Palladino & Schroeder, 2002)

The Christian praxis is only one example of an effective teaching method used within Catholic schools. The key is to spark student interest by connecting the mission of the Catholic Church to his or her own life. Rev. Thomas Richstatter, a popular writer and lecturer, experienced a lack of disinterest among high school students in connection to religion, mainly the Bible. It is difficult for students to relate to writings that were constructed over a thousand years ago. The challenge is creating ways for students to connect with the messages of the biblical world. Rev. Thomas suggested relating everything to the following questions in order for students to find relevance: Who is God? Who am I? What am I going to do about it? In light of the third millennium, the mission of Catholic education is continuing to be reshaped in order for the Christian faith to be transmitted into a meaningful experience for students living in the 21^st century (Richstatter).

The praxis Dr. Thomas Groome created “allows students to fully develop an understanding of religious concepts” in connection with their own convictions. The praxis contributes to the overall mission of Catholic education in its attempt to create individuals that are committed to their faith and service within the Catholic tradition (Palladino & Schroeder, 2005).

The Catechism of the Catholic Church is a summary of fundamental Christian truths that contribute to the greater understanding of the Christian faith (Presentation on "Catechism of the Catholic Church: Past and Present"). Educators use the Catechism as a resource and reference in the classroom. The Catechism was created because there was a need for a “popular authoritative manual” for educators to use as a reference. The Catechism is divided into four parts:

I. The Apostles' Creed (What Church believes)

II. The Sacraments

III. The Decalogue (10 Commandments)

IV. Prayer/ “Our Father”

(Presentation on "Catechism of the Catholic Church: Past and Present")

The Catechism is not designed as a textbook, but rather as a guide for teachers to adapt to students and the formulation of textbooks. One guide that is used is the National Directory for Catechesis, which condenses the Catechism for religious instruction. Primarily publishers of religious textbooks and dioceses use the directory. It allows educators to focus on the fundamental tasks of religious education: the faith, liturgical education, moral formation, prayer and missionary initiation (Richstatter).

Despite popular opinion to the contrary, religious education can be assessed. It must be measured in order for teachers and administrators to be aware of what needs improvement because it contributes to student’s growth. Proper assessment not only measures the faith knowledge of students, but also the effectiveness of the teacher. According to Sr. Marie Pappas, associate superintendent for religious education for the schools of the Archdiocese of New York, “religious education assessment should measure recognition of content, comprehension, capacity for reflection, thinking, problem-solving, and application.” Assessment of these components can be achieved through quizzes, tests, discussions, projects, research, portfolios, student liturgical planning, service, and student retreats (We Believe).

The NCEA-ACRE is an assessment tool that measures the strength and weaknesses of religious education programs (Raiche, 2000). It studies student knowledge of the Catholic religion in light of the themes presented in the Catechism and its directory. The data allows educators to focus on areas that need additional attention and track improvements through a computerized summary. Recent revisions to the NCEA-ACRE include the expansion of Personal Morality, Social Justice and Catholic Social Teaching (Momentum, 2001). Teaching methods must connect the Catholic faith directly to students’ lives and assessment needs to appropriately measure methods. These factors are fundamental elements that sustain the mission of Catholic education and contribute to its effectiveness.

Obstacles for Catholic Schools Today

In the 21^st century, Catholic schools are often seen in the light of a waning church due to the European movement away from Christianity (Fusco, 2005). Ironically, the Catholic Church in the U.S. is larger than ever before (Origins, 2005, p. 112). Simultaneously, demographics of declining numbers of both schools and students have led to the speculation on the future of Catholic education.

Historically, Catholic schools have experienced shifts in population. In 1910 there were 4,845 schools in the United States with 1,237,251 students (McGrath, 2000, p. 3). Enrollment in Catholic elementary and secondary schools between 1945 and 1965 increased by more than 120 percent, reaching their highest peak in the mid sixties with more than 5.7 million children in Catholic schools (p. 4). Enrollment decreased dramatically by the 1990s, falling to less than 2.5 million students (p. 4). Currently, the rapid rate of decline has slowed, but the large population Catholic schools experienced in the mid-60s is unlikely to ever happen again (Walch, 2001, p. 4). Several factors directly contribute to the current climate that Catholic schools are living in. These factors have an impact on the effectiveness of Catholic education.

The beginning of the decline of Catholic schools is often directly associated with the loss of religious men and women in the late 1960s. For more than a century men and women from religious orders staffed Catholic schools, receiving minimal pay. Of great importance were the women religious that staffed and founded thousands of schools across the nation. St. Elizabeth Ann Seton, the foundress of the Sisters of Charity, contributed devoted sisters to the school system for nearly 125 years (p.2). In 1884, the Sisters of Mercy established their first school in Pittsburgh , Pennsylvania (Sisters of Mercy of the Americas ). Since then the Sisters of Mercy have educated hundreds of thousands of students of all age levels and from many different socio-economic backgrounds. Today they continue to support and sponsor a number of Mercy Educational Institutions. Priests and nuns dedicated their lives to the mission of Catholic education and today only a small percentage remain. Their limited presence has presented Catholic schools with significant implications.

After the decisions of the Second Vatican Council in 1965, tens of thousands of men and women left religious life shaken by the church (McGrath, 2001, p.4,). From 1968 to 1982 the percentage of priests and nuns in Catholic schools dropped from 56.7% to 24.8% (Hunt, 2005, p. 3). With this loss came an increase in laymen and women, filling roles as administrators and teachers. Today, 93 percent of Catholic school teachers are lay people (Boffetti, 2001, p.8). The shift in personnel to lay people led to an increase in salaries, since many of these men and women had families. Many schools were forced to close because they could not economically support schools in addition to teacher pay.

The shift in family dynamics also impacted Catholic schools. Traditionally families consisted of two parents and large number of kids, but “the new American Catholic family was often a single parent with one or two children” (Walch, 2001, p.5). Across the nation the cost of living has increased and in many cases both parents must work outside the home. Catholic parents experience a lack of energy and time to contribute to Catholic schools. In addition, consumerism has taken over the American culture and in many cases money is not left over for parents to send their children to Catholic schools.

The Catholic population shift to the suburbs caused Catholic schools to rely heavily on tuition rather than parish subsidies as they had in the past (Hunt, 2005). According to Joseph Boffetti (2001), “fifty years ago, Catholic education could compete with public education because it was free, or nearly so.” Increased tuition has led people to charge Catholic schools with elitism, accusing the schools of populating the upper class (Hunt, 2005). Accusations of elitism are seen as a discredit to the initial mission of Catholic education to serve the poor and disadvantaged. On the contrary, in a pastoral letter by the U.S. Bishops, “Catholic schools should remain available and accessible in all areas of a diocese” (Origins, 2005). Despite financial challenges, Catholic schools continue to serve the underprivileged in America . According to Terry Golway, “schools in such neighborhoods have closed and will continue to close. But their mere presence is a tribute to the church’s commitment to the poor.” Research conducted by the U.S. Department of education and the National Catholic Education Association, found that Catholic schools have a major impact in bridging the “achievement gap” for poor and minority students in the inner city. Catholic schools have a lower drop out rate (3.4%) than public and other private schools and about 97% of students go on to college. The dropout rate for African America students in Catholic schools is 5 percent and in public schools it is 17 percent.

Current Statistics:

· Tuition has doubled since 1990, yet more schools are putting into practice assistance based tuition. (Origins, 2005).

· The National Catholic Educational Associations’ annual statistical report revealed that in 2005 there were 7,799 Catholic elementary and secondary schools within the United States .

· 7.6 million students are enrolled in Catholic educational programs of all levels, including religious education classes, colleges, and universities (NCEA).

· There has been a net decline of more than 850 Catholic schools with a net loss of over 170,000 students since 2000. (Decline is primarily in urban and inner-city areas- NCEA)

· Currently there are more than 2,500 Catholic schools having to put potential students on waiting lists. This outpouring of interest is mainly prominent in suburban areas (NCEA).

· Due to the increase in immigration, minority groups are on the rise. As of 2005, twenty-six percent of students in the Catholic school system were of a minority. (NCEA)

· The No Child Left Behind Program and the Americans with Disabilities Act are currently helping to provide financial assistance for special education programs within Catholic schools (Connelly, 2003, p.3).

In contrast with the early centuries of Catholic education, “American Catholics today are comfortable” with their religion (Walch, 2001, p.5). Previous generations sent their children to Catholic schools in order to ensure protection in an environment that aggressively challenged their religious beliefs. Hostile anti-Catholic sentiment has long dissapated and become a faded memory of times passed (Origins, 2005).

The financial obstacles that burden Catholic education, as well as the context in which Catholics now live, has led U.S. Catholic Bishops to “move forward with faith, courage, and enthusiasm because Catholic schools are so important to our future” (Origins, 2005). They are planning future action in order for schools to exist and prosper because they are part of the Catholic identity and mission (Origins, 2005).

A common statement that pervades research is that the future of Catholic education is uncertain. Catholic schools struggle to compete with the costs of education as well as the significant flow of resources public schools receive (Boffetti, 2001, p.8). The question that emerges due to many of these obstacles is why should we continue to support Catholic schools?

1. Parental involvement: Parents have a more significant effectiveness in the educational process because they are able to work with a small institution.

2. Moral Purpose: Parents, students, and faculty share a common belief system within the context of the Catholic religion. Shared values enable parents, students, and faculty to care about education on a deeper level.

3. Size: The small size of Catholic schools allows for an atmosphere unmatched by large school settings. It provides students with significant interaction and communication with teachers and other students.

4. Academics: Catholic schools place an emphasis on academics, in some cases outperforming their public school counterparts. Small size and limited resources has allowed teachers to concentrate on the basics, resulting in students that are well grounded in mathematical and literary skills.

(Walch, 2001, p.5-6)

Demographic trends and monetary difficulties are not the only obstacles Catholic education faces today. A greater challenge is emerging within the reality of the global community. Young people are presented everyday with catastrophic worldwide suffering because of how quickly it is communicated to them through television and radio, but mainly the Internet. Bishop Edward Braxton of Illinois addressed the impact that the Internet has on not only the world, but on Catholic education (Braxton, 2006, p.763). He advocates that resources must be developed to ensure Catholic beliefs are available online for youths seeking answers before they find results that could be detrimental to their belief system. Young adults, specifically high school students, are challenged in many ways in today’s world. Bishop Braxton believes that effective interactive methods must be developed that engage students concerning current issues: atheism, the problem of human suffering, the rapid growth of Islam, the significance of the Scriptures and traditions of the Catholic Church (p.764).

The fundamental beliefs of Christianity are often under attack. Sometimes Catholic youth have a difficult time deciphering fact from fiction. Current anecdotes reveal that Jesus staged his own crucifixion, that gospels have been suppressed because of hidden secrets, and the DaVinci Code theory claimed Mary Magdalene and Jesus had a child. The reality of these elements often seem more plausible to young people than a man that was born of a virgin and rose from the dead to heaven (p.764). Bishop Braxton refers to an excerpt from a book on the Internet:

It takes a certain kind of person to believe what no one else believes. To be ruled by ideas for which you have no evidence is generally a sign that something is seriously wrong with your mind…it is merely an accident of history that it is considered normal in our society to believe that the Creator of the universe can hear your thoughts…while religious people are not generally mad, their core beliefs are (p.764).

In an atmosphere that excludes God because of the unexplainable, Catholic education must maintain interactive ways to announce the message of Jesus. Also, Catholic schools must continue to be honest with students about the world in which they live. The purpose of Catholic education is not to allow students to be too comfortable in their own skin; rather students must be presented with the reality of our world in order to build structures that make way for change. Catholic education must enable students to look realistically at the world in which they live, removing themselves from the center, focusing on spreading the message of Jesus in light of disbelief (O’Donnell, 1998).

Human suffering has always been a part of the human experience, but theologians and philosophers have never been able to fully explain its presence in conjunction with a God that is all-powerful (Braxton, 2006, p.765). According to Bishop Braxton, the questioning of God and why He allows terrible things to happen to innocent people is a question as old as the human spirit (p.765). The question dates back to the Old Testament in the Book of Job, “Do not condemn me; let me know why thou dost contend against me.” In this statement Job is questioning the injustices that have occurred against him. According to Bishop Braxton, questions such as Job’s are alive in teenagers, “we deceive ourselves if we do not think these questions occupy young Catholics today” (p.766). The difference among the current generation in connection with this age-old question is that it is being asked, “with an intense new existential urgency, in part because worldwide suffering is communicated to them instantly” (p.765).

Common among teenagers is a type of spiritual crisis, which has an impact on one’s overall perception of God. In some cases young people fall into an atheistic mentality because they do not know how to understand suffering with a God who simultaneously loves. Teenagers sometimes enter into crisis mode when they discover that God is not the way they had always imagined Him to be. In light of natural disasters such as Hurricane Katrina, the tsunami in the Indian Ocean, and man-made disasters such as the attacks on the World Trade Center in 2001, Catholic educators need to be prepared to answer questions of intrigue and doubt from students as well as help build an effective foundation for students. Within that foundation, Catholic schools must continue to promote the presence of God within our world despite the evidence that He does not ordinarily interrupt human events (p.765). In addition, Catholic schools must maintain that it is not the will of God that innocent people suffer and that suffering is not a result of punishment (p.765). Catholic schools have helped students build friendships with God and those relationships contribute heavily to the effectiveness of Catholic education in the face of current obstacles. A strong relationship with God can sustain the belief that the Catholic Church holds in connection to human suffering: while God doesn’t eliminate suffering, he does not abandon us; God is always there. Educators must reinforce to their students that God suffers with them. This concept is difficult for adults to understand and even more so for teenagers.

Teenagers struggle with accepting the repercussions of natural disasters, therefore man-made catastrophes are even more challenging for today’s youth to understand. The attacks on September 11, 2001 led the nation to question Islam (p766). This generally peaceful faith has been in the forefront of the news, mainly due to the terrorist attacks and tension between Islam and other world religions as nations have begun to clash with one another. The spread of Islam is increasing throughout the world, primarily in Europe . Scholars speculate that Europe will be Muslim majority by the end of the 21^st century (Douthat, 2005, p.1). Within the United States there are several million Muslims (Braxton, 2006, p.766). Braxton agrees with scholars that, “in time Islam may well be a major force in this country” (p.766). He maintains that Christians should reject Islamic stereotypes, but also should develop an awareness of the differences that may lead to a “clash of civilizations (p.766). The spread of Islam does present challenges for Catholic educators because already a small number of Catholic youth are converting to Islam.

In many cases young adults choose to convert to another faith, such as Islam, when they do not appropriately understand their own. Scripture and the traditions of the Catholic Church are described as “the living sources of our Catholic faith” (p.767). The lack of knowledge in these areas makes it difficult for students to hold true to their faith in the face of other competing religions. Therefore, Catholic schools must maintain methods of assessment to ensure that students are receiving the tools needed to sustain their faith and the continuation of the church.

Conclusion

In the 21^st Century, doubt surrounds the future of Catholic education due to unwavering obstacles. Despite the uncertainty, believers in Catholic education continue to achieve academic excellence while transmitting religious beliefs of the Catholic Church. In a statement from the U.S. Bishops in June 2005, “bishops, priests, deacons, religious and laity continue to strive toward the goal of making our Catholic elementary and secondary schools available, accessible and affordable to all Catholic parents and their children, including those who are poor and middle class.” Therefore, the mission of Catholic education is a commitment that the Church and educators continue to dedicate themselves to. The effectiveness of Catholic education is continuously impacted by the purpose of the teaching mission, the values that are instilled within students, and teaching methods and assessment that assist in relating the faith to today’s youth. Obstacles of the 21^st century also impact the effectiveness of Catholic education. These obstacles continue to challenge educators who are committed to paving new ways for the future of Catholic education. Throughout history Catholic schools have managed to educate millions of Americans without governmental support (Walch, 2001, p.1). Catholic schools are described as “surviving against all the odds.” In addition “it is an achievement that has never been duplicated anywhere else in the world” (p. 1). In the beginning the mission of Catholic education was to provide immigrant children a safe place to learn the Catholic religion in addition to basic education. For over two centuries the roots of that historical mission have grown deeper, striving to instill faith and strengthen students knowledge enabling them to be active participants within the world and Church today.