By Sister Marie Russell Holland

The term “school of religion” is variously thought of as a far sighted new venture in religious education, a measure of expedience, or a high flown title for the traditional CCD title for the traditional CCD class. All three ideas bear somewhat on the truth, but the first is closer to the concept educators wish to convey.

The school of religion immediately is distinguishable from traditional CCD programs in its scope, for it is a total parish program, a total parish effort. Far from being organized on the basis of one-hour-a-week classes for the school age children, the school of religion has as its central goal an educational program of high quality for every parishioner.

Those who speak of expediency as the basis inspiration of such a program may mean one of two things. They may be speaking of realistic acceptance of financial pressures and principles, or they may be speaking critically of a “selfish” unwillingness to make the necessary sacrifice for the support of a school. Each of these must be examined in the light of a new vision.

Although the fathers of Vatican II may be quoted strongly for the cause of Catholic schools-and no school of religion advocate is opposed to them, we no longer hear the cry: “Every Catholic child in a Catholic school”. There are many reasons for this. Catholics no longer form an insecure minority group which must protect its interests and beliefs in a secluded environment. It is no longer necessarily true that education is superior in a Catholic school—especially where classrooms are overcrowded, or inadequately trained teachers are hired at minimal salaries. It is a mathematical fact that at times, the financial burden becomes insupportable—or at least questionable. These are facts which must be examined.

Nevertheless, when all is said along these lines, there remains one prime offering of the Catholic school which above all others, could be called its raison d’etre. This is the Christian environment which surrounds the student there. As long as this is offered, along with quality education, Catholic schools will be filled to capacity, and will annually send into the world, Christian leaders intent on spreading that atmosphere to a greater segment of humanity. As numbers increase however, percentages decrease and it is the intention here to show how a school of religion program intends to produce the same basic result within a very different structural pattern.

First of all, a myth must be dispelled. No one expects one isolated hour of religious instruction to result in mature Christian witness. Although in its beginning stages, a school of religion may appear to be nothing more than one student hour, this is, in reality, only one segment of a many faceted plan. In keeping with the philosophy of Vatican II, the school of religion refocuses the primary right and responsibility of the parents in the education of the child. This is not merely a shifting of responsibility however; it is a restructuring.

Sacramental initiation provides an example of this. Parents attend classes in which they are given the necessary theology and methodology to prepare their children for first communion or for first confession. It becomes clear now that we are no longer talking about one hour spent in the classroom by the child. Added to this, is the hour or more spent in the classroom by the child. Added to this, is the hour or more spent in class by the parent, and the weekly or biweekly time which the parent and child spend together over their lesson. These times are tangible and can be itemized; the effect this has on church-home and parent-child relationships is invaluable, though not easily measured.

The sphere of adult educational possibilities and needs cannot be limited to sacramental preparation however. The new trends in all areas of religious education and the implications of post Vatican theology have created a “generation gap” in catechetics similar to the one created by the new math a few years ago. The school of religion must meet these needs as well as those of the children by providing varied courses for young adults and parents in theology, liturgy, scripture, catechetical trends, ecumenism, doctrine and every area of contemporary religious thought. Again, the church-home, home-child relationship is affected. Subtle attitudinal changes take place. The church is no longer a subject one studies as a child; it is a matter of adult concern which does not end with high school (or grad school) graduation, but is forever new and unfolding. Religion becomes a common family interest and concern, and a more Christian home atmosphere is being created—a fuller parish life is being lived.

Many have acknowledged that in the past, religious education and formation were frequently left to the “good sisters”. And it must be said, that where this was not strongly enforced in the home and parish, this education and formation was later cast off as something proper to the life of the “good sister” but not to that of the common man.

In a setting where many parent-catechists spend hours in training and preparation for weekly classes, this fallacy will not be perpetuated.

When parish boards of education spend hours of time and talent monthly in research, planning, meeting and effecting plans, religious education cannot be viewed as the limited concern of the few.

The pressing practical problems of finance buildings, teachers, and needs of the poor speak strongly in favor of new parishes adopting plans of all our concern for religious education. These problems must be considered rationally and carefully, but they do not form the core rational behind a school of religion program. Such a program is based on his desire to reach and teach a total parish membership. It seeks to concentrate its education efforts and money on achieving quality in this specialized area, which is most specifically the domain of the church. Its research and planning focuses on its most effective modern catechetical procedures. Its funds are channeled into equipping adequately this specialized educational facility. It scrutinizes the specific needs of each parish group: the preschooler, the elementary child, the high school student, the young adult, and the parent. The proper course content and methodology is studied out for each.

Understandably, while they are in formative stages, schools of religion may fall short of these goals. They may lack professional leadership, or facilities, or the full scope their program should have. It is too soon to judge their merit. A new generation will be called upon to evaluate them in the light of Christian impact on a world sorely in need of total Christian dedication. A new generation will grasp their goal and structure more fully, and will enlist themselves in the ranks of teachers, and trained administrators. Nothing short of total effort and participation will reach the goal; nothing less will be the leaven of the masses. And, nothing less than this is the goal of the modern Catholic school of religion.