Address of His Holiness Benedict XVI Meeting with the Teachers of Catholic Universities of the United States. April 17, 2008.
Dear Cardinals, Dear Brother Bishops, Distinguished Professors, Teachers and Educators:
"How beautiful are the feet of those who preach the Gospel" (Romans 10:15). With these words of Isaiah quoted by Saint Paul, warmly greeting each of you, bearers of wisdom, and through you to all staff, students and families of the many and varied institutions of learning that you represent. It is a pleasure to meet you and share some reflections on the nature and identity of Catholic education today. In particular, I wish to thank P. David O'Connell, President and Rector of the Catholic University of America. Dear President, I greatly appreciate your kind words of welcome. Please convey my heartfelt gratitude to the entire community of this university, the faculty, staff and students.
The task of education is integral to the mission of the Church to proclaim the Good News. First, and foremost every Catholic educational institution is a place to meet the living God who in Jesus Christ reveals his transforming love and truth (cf. Spe Salvi, 4). This relationship elicits a desire to grow in knowledge and understanding of Christ and his teaching. Thus, those who find it are driven by the power of the Gospel to lead a new life characterized by all that is beautiful, good and true, a life of Christian witness nurtured and strengthened within the community of disciples of our Lord, the Church.
The dynamic between personal encounter, knowledge and Christian witness is integral to the diakonia of truth which the Church exercises in the midst of humanity. God's revelation offers every generation the opportunity to discover the ultimate truth about life and the end of the story. This task is never easy: it involves the entire Christian community and motivates each generation of Christian educators to ensure that the power of God's truth permeates every dimension of the institutions they serve. Thus, the good news of Christ can work, guiding both teacher and student towards the objective truth that transcends the particular and the subjective, points to the universal and absolute that enables us to proclaim confidence the hope which does not disappoint (cf. Rom 5.5). Coping with personal struggles, moral confusion and fragmentation of knowledge, the noble goals of scholarship and education, founded on the unity of truth and service to the people and the community, are a particularly powerful tool hope.
Dear friends, the history of this nation includes many examples of the commitment of the Church in this area. In fact, the Catholic community here has made education one of its top priorities. This company has not been carried out without major sacrifices. Eminent figures such as St. Elizabeth Ann Seton and other founders and foundresses, with great tenacity and foresight, have prompted the institution of what is today a remarkable network of parochial schools contributing to the welfare of the Church and Nation. Some, like St. Katherine Drexel, devoted their lives to educating those whom others had neglected, if any, African and indigenous American. Numerous sisters, brothers and priests of religious orders, together with selfless parents have helped through Catholic schools, to generations of immigrants to rise from poverty and placed in today's society.
This sacrifice continues today. Is an outstanding apostolate of hope try to take care of material needs, intellectual and spiritual needs of more than three million children and students. This gives the whole Catholic community a highly commendable opportunity to contribute generously to the economic needs of our institutions. We must ensure that they maintained long term. Indeed, it has to do everything possible, in close collaboration with the community to ensure their accessibility to people of all social and economic strata. A no child should be denied the right to an education in faith, which in turn nurtures the soul of the nation.
Some today question the Church's commitment to education, wondering if these resources might be better placed elsewhere manera. Ciertamente, en una nación como ésta, el Estado ofrece amplias oportunidades para la educación y atrae hacia esta honrada profesión a hombres y mujeres comprometidos y generosos. Es oportuno, pues, reflexionar sobre lo específico de nuestras instituciones católicas. ¿Cómo pueden éstas contribuir al bien de la sociedad a través de la misión primaria de la Iglesia que es la de evangelizar?
Todas las actividades de la Iglesia nacen de su conciencia de ser portadora de un mensaje que tiene su origen en Dios mismo: en su bondad y sabiduría, Dios ha elegido revelarse a sí mismo y dar a conocer el propósito escondido de su voluntad (cf. Ef 1,9; Dei Verbum, 2). El deseo de Dios de darse a know and the innate desire of every human being to know the truth constitute the context of the human search for meaning in life. This unique encounter is sustained within our Christian community who seeks the truth becomes the one who lives by faith (cf. Fides et Ratio, 31). This can be described as a move from "I" to "we", leading the individual to be part of the People of God.
The same dynamic of communal identity - to whom I belong? - Revives the ethos of our Catholic institutions. The identity of a university or a Catholic school is not simply a question of the number of Catholic students. It is a matter of Conviction: do we really believe that only in the mystery of the Incarnate Word truly become clear the mystery of man (cf. Gaudium et Spes, 22)? Are we really willing to commit our entire self, mind and will, mind and heart to God? Do we accept the truth Christ reveals? In our universities and schools "is" tangible "faith? Is it given fervent expression liturgically, the sacraments, through prayer, acts of charity, a concern for justice and respect for God's creation? Only in this way do we really bear witness to the sense of who we are and what we uphold.
From this perspective one can recognize the "crisis of truth" is rooted in a contemporary "crisis of faith." Only through faith can we freely give our assent to God's testimony and acknowledge him as the transcendent guarantor of the truth he reveals. Once again, we see why fostering personal intimacy with Jesus Christ and communal witness to his true love, it is indispensable in Catholic institutions of learning. In fact, all we see and observe with concern the difficulty or reluctance many people have today in entrusting themselves to God. This is a complex phenomenon which I ponder continually. While we have sought diligently to engage the intelligence our young, perhaps we have neglected the will. Subsequently we observe, with distress, the notion of freedom being distorted. Freedom is not opting out of, is the ability to commit to, a participation in Being itself. As a result, authentic freedom can never be attained by turning away from God. Such a choice would ultimately disregard the very truth we need to understand ourselves. So, to raise young people's desire for an act of faith, encouraging them to engage with the ecclesial life that follows from this act of faith is a particular responsibility of each one of you, and their colleagues. So that freedom reaches the certainty of truth. In choosing to live by that truth, we embrace the fullness of the life of faith given to us in the Church.
Thus, it is clear that Catholic identity is not dependent upon statistics. Nor can it be equated simply with orthodoxy of course content. It demands and inspires much more: namely, that any aspect of your learning communities reverberates within the ecclesial life of faith. The truth can only be embodied in the faith and reason truly human, capable of directing the will along the path of freedom (cf. Spe Salvi, 23). In this way our institutions make a vital contribution to the mission of the Church and truly serve society. They should be places that recognize the active presence of God in human affairs, and every young person discovers the joy of entering into "being for others" of Christ (cf. ibid., 28).
The primary mission of the Church, to evangelize, in which educational institutions play a crucial role, is in line with the nation's fundamental aspiration to develop a society truly worthy of the dignity of the human person. Sometimes, however, questions the value of the contribution of the Church in public forum. Therefore it is important to remember that the truth of faith and of reason never contradict one another (cf. First Vatican Ecumenical Council, Const. Dogm. Dei About the Catholic faith Filius, IV: DS 3017; S. Augustine, Contra Academic, III, 20.43). The mission of the Church, in fact, involves her in humanity's struggle to reach the truth remains. In articulating revealed truth she serves all members of society by purifying reason, ensuring that it remains open to the consideration of ultimate truths. Drawing upon divine wisdom, she sheds light on the foundation of morality and human ethics, and reminds all groups in society that it is not praxis that creates truth but is the truth that should serve as the basis praxis. Far from undermining the tolerance of legitimate diversity, a contribution illuminates the very truth which makes consensus attainable, and helps the public debate remains reasonable, honest and accountable. Similarly the Church never tires of upholding the essential moral categories of right and wrong, without which hope could only wither, giving way to cold pragmatic calculations of utility which render the person little more than a pawn an ideological chess.
regard to the educational forum, the diakonia of truth takes on a heightened significance in societies where secularist ideology drives a wedge between truth and faith. This division has led to a tendency to equate truth with knowledge and to adopt a mentality position which, in rejecting metaphysics, denies the foundations of faith and rejects the need for a moral vision. Truth means more than knowledge: knowing the truth leads us to discover the good. The truth is on the individual as a whole, inviting us to respond with our whole being. This optimistic view is founded on our Christian faith because such faith is the vision of the Logos, the creative reason of God who has revealed laEncarnación as Goodness itself. Far from being just a communication of factual data, "information", the loving truth of the Gospel is creative and life-changing, "performative" (cf. Spe Salvi, 2). With confidence, Christian educators can liberate the young from the limits of positivism and awaken receptivity to the truth, to God and His goodness. Thus, you will also help to form their conscience which, enriched by faith, opens a sure path to inner peace and respect for others.
not surprising, therefore, not just our own ecclesial communities but society in general has high expectations of Catholic educators. This places upon you a responsibility and an opportunity. More and more, especially parents, who recognize the need for excellence in the human formation of their children. As a mother and teacher, the Church shares their concern. When not recognized as definitive nothing beyond the individual, the ultimate criterion of judgment becomes the self and the satisfaction of one's own immediate desires. The objectivity and perspective that can only come through recognition of the essential transcendent dimension of the human person, can be lost. In such a relativistic horizon the goals of education are inevitably curtailed. Slowly, a lowering of standards. We observe today a timidity before the category of good and an aimless pursuit of novelty parading as the realization of freedom. We witness an assumption that every experience is worth the same and how reluctance to admit imperfection and mistakes. It is particularly concerned about the reduction of the precious and delicate area of \u200b\u200beducation in sexuality to management of "risk" without reference to the beauty of conjugal love.
How can Christian educators respond? These harmful demonstrate how urgent it is what we might call "intellectual charity". This aspect of charity calls the educator to recognize that the profound responsibility to lead the young to truth is nothing but an act of love. Indeed, the dignity of education lies in fostering the true perfection and happiness of those who are to be formed. In practice, the "charity intellectual "upholds the essential unity of knowledge against the fragmentation which ensues when reason is detached from the pursuit of truth. This leads the young towards the deep satisfaction of exercising freedom in relation to the truth, and it strives to articulate the relationship between faith and various aspects of family and civic life. Once awakened passion for the fullness and unity of truth, young people will surely relish the discovery that the question about what they can know opens up the great adventure of what to do. They will experience "in whom" and "how" can be expected and encouraged to make their contribution to society in a way that engenders hope in others.
Dear friends, I wish to conclude by focusing our attention specifically on the paramount importance of your own professionalism and witness within our Catholic universities and schools. First of all, let me thank your dedication and generosity. I've known as a professor, and then I heard from your Bishops and officials of the Congregation for Catholic Education, that the reputation of educational institutions in the country is due in large part to you and your predecessors. Their selfless contributions-from research to the dedication of those working in academic institutions-serve both your country and the Church. For this I express my profundagratitud.
About the faculty members at Catholic colleges universities, I would like to reaffirm the great value of academic freedom. Under this freedom you are called to seek the truth wherever careful analysis of evidence leads. However, it must also say that any appeal to the principle of academic freedom to justify positions that contradict the faith and the teaching of the Church would obstruct or even betray the identity and mission of the university, a mission that is at the heart of munus docendi of the Church and in no way autonomous or independent the same.
Teachers and administrators, whether in universities or schools, have the duty and privilege to ensure that students receive instruction in doctrine and Catholic practice. This requires that public witness to Christ, as found in the Gospel and the Church's Magisterium, shapes all aspects of institutional life, both inside and outside the classroom. Divergence from this vision weakens Catholic identity and, far from advancing freedom, inevitably leads to confusion, whether moral, intellectual or spiritual.
I would also like to express a special word of encouragement to the catechists, both lay and religious, who strive to ensure that young people become daily more appreciative of the gift of faith. Religious education is a challenging apostolate, and there are many signs among young people in a desire to learn about the faith and practice it with vigor. If you want to develop this awakening, it is necessary that teachers have a clear and precise understanding of the specific nature and role of Catholic education. Must also be prepared for the commitment made by the entire school community to assist our youth and their families to experience the harmony between faith, life and culture.
I wish to make a special appeal to religious, the nuns and priests: do not abandon the school apostolate; indeed, renew your commitment to schools, particularly those who are in the poorest areas. In places where there are many hollow promises which lure young people away from the path of truth and genuine freedom, the witness of the evangelical counsels are consecrated persons is an irreplaceable gift. I encourage the Religious present here today to renew their enthusiasm in promoting vocations. Know that your witness to the ideal of consecration and mission among the young is a source of great inspiration in faith for them and their families.
you all I say, be witness hope. Nourish your witness with prayer. Give reason for the hope that characterizes your lives (cf. 1 Pet 3.15), living the truth they propose to their students. Help them to know and love the One you have encountered, whose truth and goodness you have experienced with joy. Let us say with St. Augustine: "Both of us who speak and you who listen, we know that we are true disciples of a single teacher" (Sermon 23.2). With these sentiments of communion, I gladly impart to you, your colleagues and students and their families, my Apostolic Blessing.
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