Rest

“Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. For my yoke is easy, and my burden light."

-Matthew 11:28-30

Rest. Easy. Light. 

Most of us, myself included, feel tired, burdened, and heavy. 

Whereas I know that I have so many ways in which I can grow in my relationship with Christ, I consider myself one of His disciples. 

But, this rest of which Christ speaks? This ease? This light?

I have so much I still need to learn, and so much growth that still needs to occur.

Ancora imparo...

About 7 years ago, in my sixth year as a principal, I adopted a motto at the beginning of the school year that I hoped would motivate my efforts at the school: all in. I would be all in for Incarnation Catholic School. If we needed a sub, I would step in. A duty to cover? All in. School representation on a committee? Count me in. 

I foolishly thought that the way that I could help push the school to new levels of excellence was through more of me. 

I lasted about 6 weeks before I burnt out. 

Tired. Burdened. Heavy. 

Frustrated and confused, I argued with God, "Why won't you help me carry this? I've poured my entire self into this ministry. Why won't you bless this?"

He replied, "Take my yoke upon you." 

I responded, "I have a yoke, why won't you just help me with mine?"

Christ repeated, "Take my yoke upon you." 

"I don't want that one, I have this one! Help me!" I cried out. 

"That's not for you. Take mine," He lovingly encouraged.

Pridefully, my grip tightened and I turned away.

"Take me. I never asked you to be all in for this school. I need you to be all in for me."

(https://upload.wikimedia.org/wikipedia/commons/a/a9/Wooden_ox_yoke_at_St_Kew_church.jpg)

It was in this moment that I recognized, through the wise counsel of a trusted friend, that I had idolized my ministry. Instead of putting Christ above all else, I put my work as a Catholic school principal ahead of my relationship with Him as well as my primary vocation to my wife and kids. 

Tears streamed down my face. Grateful for this newfound clarity, I begged for the next steps. I was used to my yoke, and for however much I couldn't handle it, it had become comfortable. I didn't know another way. 

"Be all in for Me," Christ commanded. "If that entails, which at times it will, that you devote time and energy and expend yourself for this school, then do it. But, do it for Me. Be all in for Me."

Humbly, I consented. Relieved, I experienced a lightness and ease I hadn't experienced in quite some time. The Sacrament of Reconciliation offered healing, a new beginning, and efficacious grace.  

As a result, my mind raced for ways that I needed to preference my relationship with Jesus and in turn my wife and children. Your vocation is as a husband and father; therefore, stop working in the evenings so that you can be more present to your family. Keep holy the sabbath: stop working all day on Sunday and devote time for your faith and your family. Tithe: give your time, talent, and treasure to your God, and let Him allocate it to your ministry and elsewhere. Recommit to the Eucharist, Reconciliation, and other distinctly Catholic practices, including the Rosary. Bring others into a deeper relationship with Christ through your interactions and your position as a principal. 

Incarnation Catholic School didn't need more of me. Clearly. It needed more of Christ.  

And, much like how Christ gave the beloved disciple - and in turn His Church - His Mother to guide us, protect us, and to bring us into a deeper relationship with her Son, Mother Mary came to me during this same season of my life to help ensure I didn't go running back to my old yoke and so that I could - finally - experience rest... 

It Is Well

Today marks the 10-year anniversary of my father's sudden passing into eternal life. Unexpected and somewhat mysterious, his death shook me like no other event in my life ever had.

I can't believe he has been gone for 10 years. I have so much that I wish that I could say to him, so much that I wish that I would have done, so many regrets, missed opportunities, and mistakes...

Yet, despite the deep and lasting hole left by my father's passing, I have come to an even deeper understanding of and appreciation for life, my family, and most importantly, my faith. 

It is not, in any way, what I would have chosen. Yet, because of Christ, it is well.   

A few years after his passing, I stumbled across this rendition of the song "It Is Well With My Soul". I knew it as a traditional Christian hymn, yet for as many times as I had heard or even sung it, I never knew its inception. It's incredible to me that in the midst of such tragedy, someone could be so secure in the Lord. 

Horatio Spafford composed the lyrics in the wake of a series of tragic events in his life. He and his wife lost their son to Scarlet Fever in 1870. The Great Chicago Fire of 1871 ruined him financially. Then, he lost his other four children out at sea on a voyage that he was initially supposed to also be on. He learned of their passing from his wife, Anna, who survived the shipwreck and sent Horatio this telegram, "Saved alone. What shall I do?" It was during his journey to reunite with his wife that Spafford wrote the words of this hymn.

Around the same time as my discovery of the origins of the song above, I also heard the testimony of Angie Smith. She retold the story of the birth and death (within two hours of each other) of her daughter Audrey. Her story and her message cut right to my core and I found myself in tears. 

Angie recounted the importance of meeting Jesus in the deep waters of His love as opposed to the safety of the sands on the shore. In her deepest, darkest moments, Angie cried out to Jesus for Him to walk with her, hold her and carry her through these times. 

Jesus, she says, is in the deep. It is only there that we can come to know Him. As you may be able to assume, Angie and her husband, Todd Smith (lead singer of the Christian band, Selah), were advised to abort Audrey as she was incompatible with life. Even if Audrey was able to make it full-term, she would not survive delivery or much beyond. 

Angie and Todd put out into the deep and carried Audrey the full length of the pregnancy. Audrey only lived two hours and the pain surrounding this tragic event shook Angie and Todd and forced them to latch onto the Lord as they had never done before. Todd and Angie had the courage to tell Audrey, "We will carry you," even though her death was imminent and their grief unavoidable. Jesus, in response, had the love to "carry them" through the most difficult thing that anyone could endure - death.

Jesus is not on the shore. He is in the beautiful, powerful, dangerous waters of the deep. When we find ourselves outside of our comfort zones, afraid, hurt, alone, where our feet can't touch the bottom, Jesus is there. He lives in the deep. We can't fall in love with Him on the seashore, because He's not there. We have to move away from what's safe to truly see, meet, and love Jesus. 

By no means does this mean you seek out pain and hurt and despair. Instead, it is an invitation to face life's storms when they come - because they will - with the confidence and courage that we have a Savior who carries us through them all. 

Continue to venture into the deep. It's where, if you're open to it, you can encounter God.

It's where, because of Him, it is well.

It's Not a Career, It's a Calling

Fr. Pedro Ribadeneira, a Jesuit priest, declared to King Phillip II of Spain, "All the well-being of Christianity and of the whole world depends upon the proper education of youth" (O'Malley, 1993, p. 209). I believe that God has called me to strengthen, sustain, and transform Catholic schools to advance Christ’s mission for the Church and upon which the “whole world depends.”  

I believe that God has called me to learn how to make the work of Catholic education and leadership more sustainable, while also discovering ways for our Catholic schools to flourish in their earthly and heavenly goals. 

I believe that God has called me to discover ways in which we can remove boundaries that prevent access to Catholic education to any child or family who desires it: Catholic education should be available to as many children as possible. 

I believe that God has called me to use my zeal to bring others to fullness of life in Jesus Christ through the ministry of Catholic education to more firmly establish His kingdom here on earth and, more importantly, advance it in heaven.  

Because it's not really a career, it's a calling (paraphrased from Tim Ross).

I have devoted my entire professional calling to Catholic education serving as a teacher, coach, athletic director, assistant principal, principal, professor, and associate superintendent. I believe that Catholic schools can change the world. According to the Sacred Congregation for Catholic Education (SCCE), “The Catholic school forms part of the saving mission of the Church, especially for education in the faith” (1977, para. 9). I passionately desire to advance this mission and the curriculum of our schools plays an integral part in doing so. 

The Congregation for Catholic Education (CCE) states, “The Catholic school finds its true justification in the mission of the Church; it is based on an educational philosophy in which faith, culture and life are brought into harmony” (1988, para. 34). This integration of faith, culture, and life occurs through the curriculum, especially religion and/or theology, and other school programs such as retreats, liturgies, service opportunities, and extracurricular activities. Pope Pius XI argued that in order to be worthy of the title Catholic, religion classes should act as the center of Catholic schools and that

it is necessary that all the teaching and the whole organization of the school, and its teachers, syllabus and text-books in every branch, be regulated by the Christian spirit, under the direction and maternal supervision of the Church; so that Religion may be in very truth the foundation and crown of the youth's entire training. (1929, para. 80) 

The Catholic school’s curriculum cannot merely be secular with the addition of religion and/or theology. Instead, the entire educational enterprise within Catholic schools must point to and depend upon Christ, “the foundation of the whole educational enterprise in a Catholic school” (SCCE, 1977, para. 34). 

Catholic schools’ curriculum must promote a distinctly Catholic worldview that acknowledges God’s active presence in our world, and unabashedly Christian anthropology that sees the human person as endowed with inherent dignity and goodness. Our academic and extra-curricular programs must strive toward the "gradual development of every capability of every student" (CCE, 1988, para. 99). Catholic schools imbued with the spirit of Christ must inspire a generation of disciples “who will be ready to take their place in society, preparing them in such a way that they will make the kind of social commitment which will enable them to work for the improvement of social structures, making these structures more conformed to the principles of the Gospel" (SCCE, 1982, para. 19). 

For this to occur, our methods must match the content of the curriculum. Equitable and just grading policies must focus on knowledge and skills; disciplinary systems must be formative and relational. Voice must be given to historically marginalized groups; schools must provide windows and mirrors in both programming and personnel in order for students to value other cultures while also seeing themselves represented in the school. 

Because in the end, we are preparing students for their calling, which might require them to thrive in many various tasks. 

May our Catholic schools bring students wisdom to recognize the voice of God, courage to say yes to it, and strength to faithfully fulfill the requirements of this call. 

May we prepare our students for college, career, and calling readiness. 

References

Congregation for Catholic Education. (1988). The Religious Dimension of Education in a 

Catholic School: Guidelines for Reflection and Renewal. https://bit.ly/2NKgCyL 

O'Malley, J. (1993). The First Jesuits. Harvard University Press.  

Pope Pius XI. (1929, December 31). Divini Illius Magistri. 

https://www.vatican.va/content/pius-xi/en/encyclicals/documents/hf_p-xi_enc_31121929_divini-illius-magistri.html

Sacred Congregation for Catholic Education. (1977). The Catholic School.

https://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_19770319_catholic-school_en.html

Sacred Congregation for Catholic Education. (1982). Lay Catholics in Schools: Witnesses to 

faith.

https://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_19821015_lay-catholics_en.html  

The Mission and Identity of a Catholic School

The Mission

The mission of Catholic education stems from the great commission of Christ given to His disciples before His Ascension: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age” (Mt. 28:19-20). The Sacred Congregation for Catholic Education affirms this as the focus of the efforts of our schools, stating, “Evangelisation is, therefore, the mission of the Church; that is she must proclaim the good news of salvation to all, generate new creatures in Christ through Baptism, and train them to live knowingly as children of God” (1977, para. 7). In order to accomplish this noble purpose, our Church “establishes her own schools because she considers them as a privileged means of promoting the formation of the whole (person), since the school is a centre in which a specific concept of the world, of (humanity), and of history is developed and conveyed” (Sacred Congregation for Catholic Education, 1977, para. 8).

Separate and distinct from other ministries of the Church, the Catholic school’s “proper function is to create for the school community a special atmosphere animated by the Gospel spirit of freedom and charity, to help youth grow according to the new creatures they were made through baptism as they develop their own personalities, and finally to order the whole of human culture to the news of salvation so that the knowledge the students gradually acquire of the world, life and (humanity) is illumined by faith” (Second Vatican Council, 1965, para. 8). 

In short, our Catholic schools must make scholars and saints, bringing people to fullness of life through the development of all of their capacities and a relationship with Jesus Christ. 

Establish the Kingdom of God here on earth and advance its membership in heaven. 

Educate the heart and the mind. 

Make disciples. 

"Jesus and His Disciples at the Last Supper" by Martin LaBar is licensed under CC BY-NC 2.0.

The Identity

Theories about organizational culture posit that effective cultures have a clearly defined, known, and lived statement of purpose. Coyle (2018) cites establishing purpose as one of the three most important components of a strong organizational culture. Senge (1990) states, “Few acts of leadership have a more enduring impact on an organization than building a foundation of purpose and core values” (p. 10). For organizations within the Catholic Church, this purpose must reflect the mission of Christ mentioned above and our values must find their rootedness in the core tenets of our faith such as the Incarnation, the Trinity, the Eucharist, and the Paschal Mystery. The Sacred Congregation for Catholic Education declares that our distinctly Catholic purpose and core values must be shared across the school community, “It is, therefore, essential, if for no other reason than for a unity in teaching, that each member of the school community, albeit with differing degrees of awareness, adopts a common vision, a common outlook on life, based on adherence to a scale of values in which (he or she) believes” (1977, para. 29).

The Congregation for Catholic Education stated that “(t)he Catholic school finds its true justification in the mission of the Church; it is based on an educational philosophy in which faith, culture and life are brought into harmony” (1988, para. 34). Within Catholic schools, this integral synthesis of faith, culture, and life occurs through the curriculum, especially religion and/or theology, and other school programs such as retreats, liturgies, service opportunities, and other extracurricular activities. Pope Pius XI, in his 1929 encyclical Divini Illius Magistri, argued that in order to be worthy of the title Catholic, religion classes should act as the central focus of Catholic schools and that “it is necessary that all the teaching and the whole organization of the school, and its teachers, syllabus and text-books in every branch, be regulated by the Christian spirit, under the direction and maternal supervision of the Church; so that Religion may be in very truth the foundation and crown of the youth's entire training” (para. 80).

Ministers of Catholic Education

In addition to the important role played by the curriculum in use, teachers play a critical part in whether or not a Catholic school achieves its purpose. The Second Vatican Council explained that teachers fulfill an essential function in the Catholic school’s advancement of Christ’s mission, writing, “But let teachers recognize that the Catholic school depends upon them almost entirely for the accomplishment of its goals and programs…Intimately linked in charity to one another and to their students and endowed with an apostolic spirit, may teachers by their life as much as by their instruction bear witness to Christ, the unique Teacher” (1965, para. 8). Historically, religious women served as the teachers and administrators of Catholic schools. However, given the increasing number of laity serving as Catholic educators, teachers must clearly understand their connection to the Church. “Lay teachers must be profoundly convinced that they share in the sanctifying, and therefore educational mission of the Church; they cannot regard themselves as cut off from the ecclesial complex” (Sacred Congregation for Catholic Education, 1982, para. 24). Furthermore, Catholic school teachers must recognize that they form “in the real sense of the word an apostolate most suited to and necessary for our times and at once a true service offered to society” (Second Vatican Council, 1965, para. 8). 

Catholic school teachers must understand that they, like the apostles, have been sent out on mission by Christ.

Permanent, Integral Formation

Because of this vocational call to education in the faith, teachers in Catholic schools must commit to ongoing formation. The Second Vatican Council encourages teachers to “be very carefully prepared so that both in secular and religious knowledge they are equipped with suitable qualifications and also with a pedagogical skill that is in keeping with the findings of the contemporary world” (1965, para. 8). The Sacred Congregation for Catholic Education concurs, “(Since) the need for updating is constant, then the formation must be permanent. This need is not limited to professional formation; it includes religious formation and, in general, the enrichment of the whole person. In this way, the Church will constantly adapt its pastoral mission to the circumstances of the men and women of each age, so that the message of Jesus Christ can be brought to them in a way that is understandable and adapted to their condition” (Sacred Congregation for Catholic Education, 1982, para. 68).  

Schools also need tools in order to evaluate their programming as it pertains to mission and Catholic identity. All members of the community should participate in this evaluative process, “A willingness to collaborate helps to facilitate decisions that need to be made about the ways to achieve these goals and, while preserving proper respect for school authorities, even makes it possible to conduct a critical evaluation of the school - a process in which teachers, students and families can all take part because of their common concern to work for the good of all” (Congregation for Catholic Education, 1988, para. 39).

Catholic schools will advance Christ’s mission if those serving in the apostolate of Catholic education have “a clear vision of the Christian milieu”, live “in accord with it” and “help young people develop a similar vision” (Congregation for Catholic Education, 1988, para. 96). No program, policy, or procedure can form disciples without authentic people of faith executing them. Disciples create disciples. The formation of Catholic school teachers, therefore, serves as an essential step toward advancing the mission of Catholic schools. From Lay Catholics in Schools: Witnesses to faith (Sacred Congregation for Catholic Education, 1982, para. 72): 

This humble faith (of the Catholic school teacher), this hope, and this charity are supported by the Church through the Word, the life of the Sacraments, and the prayer of the entire People of God.  

For the Word will speak to educators, and remind them of the tremendous greatness of their identity and of their task; Sacramental life will give them the strength they need to live this career, and bring support when they fail; the prayer of the whole Church will present to God, with them and for them, with the assured response that Jesus Christ has promised, all that the human heart desires and pleads for, and even the things that it does not dare to desire or plead for.

In addition to a personal life of faith, Catholic school teachers must find support for their spiritual development from their schools, parishes/churches and diocesan offices.   

Study, Prayer, and Service

The entire educational endeavor within Catholic schools strives to form scholars and saints. The Sacred Congregation for Catholic Education offers details about this worthwhile pursuit,

The vocation of every Catholic educator includes the work of ongoing social development: to form men and women who will be ready to take their place in society, preparing them in such a way that they will make the kind of social commitment which will enable them to work for the improvement of social structures, making these structures more conformed to the principles of the Gospel. Thus, they will form human beings who will make human society more peaceful, fraternal, and communitarian. (1982, para. 19)

In order to form disciples of Christ committed to using their gifts and talents to build the Kingdom of God here on earth, Catholic schools 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” (Sacred Congregation for Catholic Education, 1977, para. 54). As such, Catholic schools must embrace the reading and study of Sacred Scripture, the celebration of the sacraments of the Eucharist and Reconciliation, participation in liturgical programming, and opportunities to engage in service to others. 

Hearts of Apostles

“Beyond question the vision of the (fourfold) educational ministry presented here (message, community, service, worship) is an ambitious one. Were it of human origin, one might well despair of its attainment. But since it represents God's plan, it must be energetically pursued" (National Conference of Catholic Bishops, 1972, para. 31). The work of the Catholic school has eternal ramifications; cooperation with grace and each other comprise essential ingredients for its success. 

As Catholic schools envision innovative models and approaches to insure the vitality and sustainability of their efforts, we must also hold fast to the core purpose of our work. "And so, now as in the past, the Catholic school must be able to speak for itself effectively and convincingly. It is not merely a question of adaptation, but of missionary thrust, the fundamental duty to evangelize, to go towards men and women wherever they are, so that they may receive the gift of salvation" (Congregation for Catholic Education, 1997, para. 3). 

Given the magnitude of our mission, there can be nothing little about us. We must have the hearts - and identity - of apostles (paraphrased from a quote by St. Julie Billiart). 

Nheyob, CC BY-SA 4.0, https://creativecommons.org/licenses/by-sa/4.0, via Wikimedia Commons

References

Congregation for Catholic Education. (1988, April 7). The Religious Dimension of Education in a Catholic School: Guidelines for reflection and renewal. Retrieved from https://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_19880407_catholic-school_en.html  

Congregation for Catholic Education. (1997, December 28). The Catholic School on the Threshold of the Third Millennium. Retrieved from https://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_27041998_school2000_en.html 

Coyle, D. (2018). The culture code: The secrets of highly successful groups. New York: Bantam Books. 

National Conference of Catholic Bishops. (1972, November). To Teach As Jesus Did: A pastoral message on Catholic education. Retrieved from https://curate.nd.edu/downloads/xd07gq70w5z 

Pope Pius XI. (1929, December 31). Divini Illius Magistri. Retrieved from https://www.vatican.va/content/pius-xi/en/encyclicals/documents/hf_p-xi_enc_31121929_divini-illius-magistri.html

Sacred Congregation for Catholic Education. (1977, March 19). The Catholic School. Retrieved from https://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_19770319_catholic-school_en.html 

Sacred Congregation for Catholic Education. (1982, October 15). Lay Catholics in Schools: Witnesses to faith. Retrieved from https://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_19821015_lay-catholics_en.html

Senge, P. M. (1990). The Leader's New Work: Building Leading Organization. Sloan Management Review, 32(9).

Vatican Council II. (1965, October 28). Gravissimum Educationis. Retrieved from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_gravissimum-educationis_en.html   

Infinite Games and Elam Endings

At that time the disciples approached Jesus and said, “Who is the greatest in the kingdom of heaven?”

He called a child over, placed it in their midst, and said, “Amen, I say to you, unless you turn and become like children, you will not enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven. And whoever receives one child such as this in my name receives me.

-Matthew 18:1-5

I've mentioned before how my kids intuitively know how to extend games/play/fun. From circular plots and unexpected twists during imaginative play, to double and triple and quadruple overtimes in sports and games, to asking for one more show, book, anything prior to going to bed, all three of my children have a knack for keeping things going.

In a sense, when the play ends, so does the fun. Therefore, do all that you can to keep the game going.

And, when the fun starts to wane, make a twist in order to make things more engaging. Tweak the game/play/creativity slightly to keep the fun from ending and/or make it even better. 

This is the essence of Simon Sinek's text, The Infinite Game, and how successful organizations look beyond specific metrics and focus on goals that can never really be accomplished. For example, instead of solely basing success on a dollar amount or test score, organizations that play infinite games strive to do things like change the lives of customers or bring students to fullness of life. 

This doesn't mean that you don't use metrics or gather data to gauge performance. For example, you wouldn't disregard enrollment numbers or fundraising dollars raised. You would purposefully analyze figures like this and monitor them closely throughout admissions or fundraising seasons and over the course of time. You construct data and read the story that it tells. Low enrollment might signal some blockages in the admissions pipeline. It might also provide a more serious diagnosis that the school's overall health is declining. Similarly, analyzing a less than noteworthy fundraising effort could reveal gaps in its execution. Or, it could signal larger organizational decline, dysfunction, dissent.

To play an infinite game, organizations should:

1. Have a clear sense of its mission
2. Purposefully gather and construct data to measure mission effectiveness 
3. Analyze this data in light of the organization's mission
4. Use this data-analysis to inform ongoing strategies to advance the mission

Note a common thread in the steps outlined above: the mission. 

Also note that the steps above should be cyclical and that missions need to be advanced not accomplished. 

Extend the play. Keep the fun going. Continue to move the mission forward. 

To do so, Elam Endings may prove helpful. A concept employed during the NBA All-Star games to encourage competitive play, the idea is that at some point close to the end of the game - in the case of the NBA All-Star Game it is at the start of the 4th quarter - the clock is turned off and both teams play until an agreed upon score. 

So, at the end of the 3rd quarter, let's say the score is West=75, East=95. Instead of just playing for a certain amount of time, the clock would be stopped and a target score would be named, maybe 125 points. In this way, there could theoretically be enough time for the West to come storming back and an open-ended amount of time for them to do so. They would need to score 50 points before the East netted 30 and time would no longer be against them. 

Elam Endings also prevent teams from stalling at the end of a contest. You haven't won until you've hit the goal. 

Until then, keep playing. Keep the fun going. Continue to advance the mission. 

So, infinite games might require a number of Elam Endings, maybe even an infinite number of them. Keep your mission clear and at the forefront of your efforts. Collect and construct data to measure mission-effectiveness. Analyze this data in light of the mission. Use this analysis to continue to move the mission forward. 

Little kids do this intuitively and masterfully. 

Maybe it's time to return to that child-like spirit and find a way to play - not win - some infinite games. 

Duc in altum

 “Put out into deep water and lower your nets for a catch.”

-Luke 5:4

Duc in altum. 

This is Latin for put out into the deep. 

Jesus calls all of us away from the comforts of the shore out into the deep. Not only does He commission us to set sail, He also commands that we lower our nets for a catch. For Peter, this request seemed absurd. An experienced fisherman, Peter had spent all night in vain; they had caught nothing. 

Obediently, though, Peter sets out and lowers his nets, "...but at your command, I will..." (Luke 5:5).  

I often wonder about the level of skepticism that accompanied Peter's actions. This will never work. I can't wait to prove him wrong. Perhaps Peter also rolled his eyes, scoffed, and/or shook his head. Maybe he spoke thoughts similar to the ones I've projected above under his breath or to his companions.  

Whatever.

The English teacher in me sees the conjunction "but" in Peter's response and suspects hesitation. He even qualifies his potential reluctance based upon recent experience. I just tried this. 

But, Peter does it anyway. He follows Christ's commands. 

And, "(w)hen they had done this, they caught a great number of fish and their nets were tearing" (Luke 5:6). 

Christ just needs our yes. He needs our fiat. Even on those days when we don't feel like it, when we aren't sure that it will work, when we are spent and discouraged and hopeless and mad and hurt and lonely and we want to give up. 

Say, "But at your command, I will."

This space, however small it may be, is all that Christ needs to breakthrough. 

This yes, however begrudgingly it may be given, can serve as the training ground for something even greater. Christ commands Peter at first to do something familiar - to put out into the deep and try to catch some fish - in a new way - with Christ in his boat. 

The response elicited astonishment: "For astonishment at the catch of fish they had made seized him and all those with him" (Luke 5:9). The response prompted community: "They signaled to their partners in the other boat to come to help them. They came and filled both boats so that they were in danger of sinking" (Luke 5:7). The response inspired conversion: "When Simon Peter saw this, he fell at the knees of Jesus and said, 'Depart from me, Lord, for I am a sinful man'" (Luke 5:8)

The response opened the door to another, more important and greater command and encouragement: "Do not be afraid, from now on you will be catching (women and) men" (Luke 5:10). 

Perhaps Christ's command for you is to do the same things you've always done but in a new way - with Him in your boat and giving the directions. Maybe your yes, however reluctant, is a chance for you to be astonished by the abundance of His love and grace for you. Consider that Christ's participation in your life is a call to community and/or conversion.

It may be that Christ's invitation to you to put out into the deep is incredibly scary and hard. 

But, listen to the words of your Savior, "Do not be afraid" (Luke 5:10). 

Lower your nets. 

Follow Him. 

Duc in altum! 

The following spoken-word poem was inspired by leadership metaphors posed by 20th cohort of the Mary Ann Remick Leadership Program during the summer of 2022:

Duc in altum. 

Put out into the deep. 

With Jesus in your boat, despite the storms raging about,

You will find calm, rest, silence, purpose. 

So, stand firm upon the solid rock of Christ. 

He has called you to this great work - pull your sword out of the stone and claim your royal lineage. 

You are made for greatness,

Built for holiness, 

And destined for sainthood. 

You. Are. Amazing. 

See yourself and the world through a new frame, focus your camera, put on your leadership glasses, wear out your Rosary beads, don your favorite bowtie - do what you need to prop yourself up to become who God created you to be. 

As Christ fuels your ministry, you will be a saving leaven for the world,

Causing hope to rise, 

Sparklers to ignite,

And musical productions to fill the air. 

So, drop some beats and invite everyone onto God’s great dance floor. 

Pour out libations in celebration and sacrifice,

Giving the gift of yourself to God and others. 

May your gift attract others - like a magnet pulling in, drawing close, connecting, gathering. 

And, like wildflowers may you scatter.

Go and breathe life into dead places and persons, bringing the Holy Spirit’s power to those most in need of God’s love. 

Go and proclaim the roar that God has implanted into your heart: Mighty, majestic, magnanimous. 

For mission. 

To the heights. Into the deep. 

For God. 

Let’s go. 

By His Love

"This is how all will know that you are my disciples, if you have love for one another." 

-Jesus, found in John 13:35

In the hymn, "They'll Know We Are Christians By Our Love", composer and lyricist Peter Scholtes (1966) reinforces Jesus's teaching that love serves as the hallmark of His disciples. Peter, the Rock upon which Christ established His Church, agrees, "Since you have purified yourselves by obedience to the truth for sincere mutual love, love one another intensely from a [pure] heart. You have been born anew, not from perishable but from imperishable seed, through the living and abiding word of God" (1 Peter 1:22-23). 

Others will know we are Christians by our love, and we will only be able to love others with a Christ-like love after first allowing ourselves to be loved by Him. 

Christ's love transforms. It heals, restores, cures, strengthens, creates, enlivens, emboldens. It fills us with life and allows us to offer this life - Christ's love - as a gift to others. 

"(T)o will the good of another" for the sake of the other (Catechism of the Catholic Church, #1766, quoting St. Thomas Aquinas) stands as a Christian definition of love. Love entails sacrifice. It requires freedom on the parts of both the person loving and the person being loved. Love has nothing to do with coercion and/or conditions. True love goes far beyond pleasure and permissiveness. 

As Christians, we believe that God Himself is love. St. John the Evangelist, the beloved disciple, declares this truth of our faith, "Whoever is without love does not know God, for God is love" (1 John 4:8) and "God is love, and whoever remains in love remains in God and God in him" (1 John 4:16).

We also believe that we have been formed in the image and likeness of this God who is love: "Then God said: Let us make human beings in our image, after our likeness...God created humankind in his image; in the image of God he created them; male and female he created them" (Genesis 1:26-27).

We were created out of love for love.  

But, through sin we reject both the DNA of and the command to love. Choosing ourselves over God and others, being curved in toward ourselves, we rupture the very relationships that should bring us to the fullness of life. 

Enter Jesus Christ. 

"For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. For God did not send his Son into the world to condemn the world, but that the world might be saved through him" (John 3:16-17).  

Jesus Christ, "way and the truth and the life" (John 14:6), came to repair, re-establish, and restore our relationships with God the Father and with each other. Jesus Christ came to reveal the deepest truth about both God and ourselves: we were created out of love for love. 

God's love is extravagant, reckless, transformative, and mysterious. Jesus provides an abundance of wine at the wedding at Cana, the catch of fish tears the nets, and there are plentiful leftovers after feeding the 5,000. 

The shepherd forsakes the 99 for the sake of the 1, the Prodigal Son receives a hero's celebration, all of the laborers receive the same wages. 

The blind can see, the deaf can hear, the mute can speak, the lame can walk, the possessed can be made clean, the dead can come back to life.

We can receive the fullness of God's love only when we fully give ourselves - as a gift - to God and to others. We can experience freedom in direct proportion to how much we submit ourselves to Christ's yoke. We can be truly alive when we pick up our cross and follow Him.

In order for others to know us as disciples of Christ by our love, we must first be loved - healed, restored, and transformed - by God. 

They will know we are Christians by our love. 

We will become authentic Christians by His.  

Borrowed Time

"Don't you know what you've been given

So while the world's still spinning

Light a candle in your heart and shine

'Cause we're living on borrowed time."

-Matt Maher, Borrowed Time

I've been pretty tired lately. 

Physically. Mentally. Emotionally. Probably psychologically and spiritually, too. 

I've been trying to get these thoughts out for over a month. Every time I sat to put down these ideas, though, nothing would come. Different than writer's block - as I've had these ideas for a while - I just felt empty. 

No energy. 

No enthusiasm. 

No time. 

From the ongoing and wearisome effects of the global pandemic, to more senseless and horrific killings, to unceasing ideological irrationality, to my own trials and heartaches, I have been motivated to do something while simultaneously caught in the clutches of my own confusion about what that might be and lack of capacity to actually do it right. 

And, in the midst of all that clamors for my attention in the next month, I went to Mass this morning. 

This, too, had been stuck in my motionless inertia. A desire to go, but a feeling that I just couldn't afford the time away from my to-dos. 

Throughout the celebration, I had a number of distracted thoughts. So much to do. So much that needs done. Even without music, it seemed to be taking a long time. 

And then, almost from the depths of my being, I remembered Mary and Martha, and Jesus's guidance that "Mary has chosen the better part and it will not be taken from her" (Luke 10:42). Like Martha, the midwesterner in me values working hard and busyness. I've always taken pride in - albeit too much - and achieved much success because of my work ethic.

Work is important. There is so much good work to do. But, prayer is needed, too. 

Without it, or more appropriately with Him, we can do nothing (John 15:5).   

Life is, among other things, precious, beautiful, fierce, powerful, hard, confusing, fragile.

It is also finite. We are dust and unto dust we all shall return. 

Yet, the time between our first and last breath on earth can be filled with so many hills and valleys, triumphs and losses, positives and pains. The highs can bring so much joy that we crave more of these mountaintop moments. The lows can drain so completely that we bemoan our current state and desperately try to avoid any further despair. 

All of it, though, is a gift; that's why it's called the present. We don't get much - if any - of a say in how many of those presents we receive. In the words of J.R.R. Tolkien's Gandalf the Wizard, "All we have to do is decide what to do with the time that is given us."

We are all on borrowed time. All of us. Many, unfortunately, within our country have experienced this in tragically painful ways. The world is so broken and so many people need healing and mercy. Again, the Martha in me fills with feelings of frantic doing. 

But, we need works and faith (James 2:24-26). Contemplative action. Active contemplation. Prayer and work. Work and prayer.

To this equation, I would also add purpose. Burnout is real. Balance is a myth. Purpose, though, can fill the moments between our first and last moment on this earth with direction. Purpose can provide energy and enthusiasm for the pursuits most important to us. 

Knowing how to spend our time is powerful. Knowing why we will spend it in those ways is magical. 

As we seek to make the most of however many presents we receive, let us be purposeful in why we will use these moments in these ways. 

Spend time in prayer. Let it be the first words out of your mouth in the morning and the last ones before retiring for the night. On days when you think there is no way you could spare even those few minutes communing with God, put aside a few more. 

Connect with others. We were made in the image and likeness of a Triune God. We, too, are inherently made for relationships. From family, to friends, to colleagues, to anyone, trust that our communion with others brings us into deeper and more intimate communion with God. 

Do the best version of you. Put on your glasses that make you feel like a writer. Don the tie that helps you to feel more confident. Take time for a walk or workout or dance or laugh or coffee or music or nap or those practices that help you to be your best. You deserve to be your best. Everyone else needs you that way, too. 

Do the best work that you have been asked to do. Whatever corner of the vineyard you have been tasked with tending, tend it well. "We are workers, not master builders; ministers, not messiahs" (Bishop Ken Untener). 

The clock is ticking. 

Let's start living.

     

Where the Light Shines Through

"Cause your scars shine like dark stars
Yeah, your wounds are where the light shines through
So let's go there, to that place where
We sing these broken prayers where the light shines through--
The wound is where the light shines through
Yeah, the wound is where the light shines through."

-Switchfoot, Where the Light Shines Through

Life is hard. Incredibly hard.

The Centers for Disease Control and Prevention* concluded that 4 out of 10 teenagers in America describe themselves as "persistently sad" or "hopeless". More than 20% of kids aged 12-17 reported having a "major depressive episode" and just under 20% of high school students seriously considered attempting suicide; note that this last number does not include the numbers who had attempted and/or had tragically died by suicide. 

These numbers scream for attention and action. And, while these statistics shock, most of the information collected for these students occurred between 2013 - 2019.

The past two years have taxed us in myriad ways; however, we had a mental health crisis - and one that affected our children - even before the pandemic. 

We are not okay. 

I am not okay. 

No one is. This isn't meant to dismiss the seriousness of the stats above. I'm not advocating a "toughen up" approach nor do I buy into the adage of some, "I experienced even harder times and I turned out fine!"

Professional athletes have helped to normalize the need for us to admit that we're not okay. However much those of us on the sidelines might note that the pressure comes with the paycheck, the platform possessed by these stars has offered a megaphone and an example in regard to admitting our brokenness and asking for help.  

In this way, a dire need exists for whole communities to work together - families, schools, healthcare systems, tech companies, media, employers, government services, churches, teams - for us to preference the mental, emotional, and spiritual health of our children and of us all.

As we continue to emerge from the pandemic and inch closer to returning to normalcy, let us consider whether or not we want to return to the way things were. Much like the apostles who left the upper room filled with the peace, joy, and hope of the Resurrection and reentered society as new creatures in the Holy Spirit, may we have the courage to be different than we were before retreating to our upper rooms two years ago.

And, like Thomas, whose despair over the death of Christ transformed to faith as he touched the wounds of Christ's resurrected body, let us have the courage to name our wounds, the vulnerability to invite others - especially Christ - into their depths, and the humility to both accept our wounds and allow Christ's light to shine through them. 

Thomas could have kept his hurt to himself. Thomas could have stayed away from the community. Thomas could have rejected the hand of Christ and remain unchanged by the power of the Resurrection. 

Instead, Thomas embraced the title, "Doubting." As depicted by Caravaggio's painting of the scene (below), imagine how many of the other apostles' faith got an assist from Thomas's incredulity. Perhaps they had similar doubts. Perhaps they remained hesitant to fully embrace Christ's wounds along with His resurrection. Perhaps they came to a deeper faith in Christ because of Thomas's willingness to share his wound out loud.    

Caravaggio - The Incredulity of Saint Thomas

None of us are okay. But, our wounds can be where the light shines through. 

The light of faith. 

The light of community. 

The light of Christ. 

The light of Christ in us. 

May we, all of us, let it shine. As we do, we might liberate others to do the same.  

*https://www.cdc.gov/childrensmentalhealth/features/understanding-public-health-concern.html 

Identity

What does it mean to be Catholic? 

From a personal standpoint, does it require parishioner-ship at a Catholic Church? Reception of the Sacraments? Attendance at Mass on Sundays? Beliefs in the Trinity, Incarnation, Eucharist, and the Paschal Mystery? Performing spiritual and corporal works of mercy? Not eating meat on Fridays during Lent? Devotion to Mary? All of the above? Something else? 

What about from an organizational standpoint? What makes a group worthy of the title "Catholic"?

This forms the main topic of the Congregation for Catholic Education's (CCE) newest document, Instruction of the Congregation for Catholic Education, "The identity of the Catholic school for a culture of dialogue": "the need for a clearer awareness and consistency of the Catholic identity of the Church’s educational institutions all over the world" (CCE, 2022, #1). 

At a deeper level, the Congregation attempts to reignite the Church's raison d'être, or main purpose, for its educational ministry (#5). Representing "an essential part of her (the Church's) identity and mission" (#10), the Church's efforts in education stem from Christ's great commission, "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you" (Mt. 28:19-20). 

Catholic schools have the blessings of both breadth and depth in regard to forming students into disciples of Christ. Not only do Catholic schools enjoy the gift of time with students, they also have countless avenues to synthesize faith, culture and life (CCE, 2022, #29). Some of our students attend Catholic schools 5 days a week for 13 years. Additionally, non-religious subjects such as math, language arts, history and science offer fertile soil to pursue truth, goodness, and beauty. 

This integral formation attempts to make pupils both smarter and better. Knowledge and values (#23). Reason and faith (#95). In Catholic schools, "reason enters into dialogue with faith, which also allows access to truths that transcend the mere data of the empirical and rational sciences, in order to open up to the whole of truth so as to respond to the deepest questions of the human soul that do not only concern immanent reality" (#20). 

These objectives of Catholic education must serve "the good of earthly society and the building of a world that is more human" (Second Vatican Council [SVC], 1965, #3; CCE, 2022, #13). Christ acts as the model, guide, and goal of Catholic education: "the principles of the Gospel in this manner become the education norms since the school then has them as its internal motivation and final goal" (Sacred Congregation for Catholic Education, 1977, #34; CCE, 2022, #20).  

Catholics' belief in the inherent dignity of all people demands that everyone has a universal right to education (SVC, 1965, #1). Because of this right, the Church has a responsibility to provide and make available to all an education that considers and honors human's religious dimension (CCE, 2022, #13). 

Mutual cooperation between and among families, educators, and students marks the operations of Catholic schools (#15). Educators play a key role in this work and their ministry in Catholic education necessitates permanent formation (#14), knowledge and promotion of Church teaching and theology (#47), and a "concrete pedagogy – based on bearing witness, knowledge and dialogue – is a starting point for personal, social and environmental change" (#34). 

Catholic educational organizations must also be appropriately vetted by the local bishop (#54 - 59). This oversight entails that the bishop and/or his delegates have familiarity with the particulars of Catholic schools and offers the appropriate support and guidance to live up to this honorable distinction. 

Instead of passing hard-fast rules and regulations that must be followed blindly, the Congregation seems to encourage "in essentials, unity; in doubtful matters, liberty; in all things, charity" (Pope John XXIII, 1959, Part III; CCE, 2022, #85). 

In a sense, this cadence suggests that deeming an organization as "Catholic" has less to do with an outside evaluation and more to do with an interior journey, effort, and ascent to autonomously claim and own this title as a part of one's identity. The Congregation states, "Even in the most serious conflicts, the unity of lived faith based on the Gospel remains the guiding compass. In this framework, doors are open to a true culture of dialogue" (CCE, 2022, #87).

"Compass Study" by Calsidyrose is marked with CC BY 2.0.

This metaphor of a compass resounds powerfully. 

We could see the principles outlined above as the checkpoints ushering us in the general direction of the "Catholic" designation-destination. Additionally, we could see our identities as Catholics - both individually and organizationally - as the compass. 

Just as Jesus never performed the same miracles in the same ways, there is no one way to be Catholic. The more that we strive to claim our own Catholic identities through "inclusive and permanent communication" (#87) and "profound discernment" (#90), the more that we will come to recognize Christ's personal invitation to each of us to move forward - in our uniquely messy and beautiful situations - in faith.       

References:

Congregation for Catholic Education. (2022, March 29). Instruction of the Congregation for Catholic Education, "The identity of the Catholic school for a culture of dialogue". https://press.vatican.va/content/salastampa/en/bollettino/pubblico/2022/03/29/220329c.html# 

Pope John XXIII. (1959, June 29). Ad Petri Cathedram. https://www.vatican.va/content/john-xxiii/en/encyclicals/documents/hf_j-xxiii_enc_29061959_ad-petri.html

Sacred Congregation for Catholic Education. (1977, March 19). The Catholic School. https://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_19770319_catholic-school_en.html

Second Vatican Council. (1965, October 28). Gravissimum Educationis. https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_gravissimum-educationis_en.html 

  

To the Heights

In his book, The Hope Quotient, Ray Johnston retells a story of an early 20th Century pilot's attempt to fly around the world (2014, p. 78). While refueling in a field before a four-hour flight over water, a rat climbed into the plane. About half-way through this leg of the trip, the pilot heard a "scratching, gnawing sound inside the plane" (Johnston, 2014, p. 78). 

An uninvited passenger was chewing on the plane's steering cable. 

Two hours from land in either direction, the pilot realized that rats weren't meant to fly. He began increasing the plane's altitude until the sound ceased. After safely landing on the other side of the ocean, the pilot opened up the plane's mechanical parts and threw out the dead rat. 

Johnston's point: the next time a rat - doubt, disappointment, despair, downtrodden-ness, doom, death, the devil - is gnawing at you, ascend to the heights. 

Discouragement drops; hope rises. 

Bl. Pier Giorgio Frassati expressed a similar sentiment through one of his most famous phrases: 

Verso l'alto.

Photo from: https://frassatiusa.org/verso-lalto  

Translation: "toward the top" or "to the heights".

Frassati embraced life and lived it fully throughout his 24 years on earth. An avid adventurer, Bl. Pier Giorgio climbed mountains, skied, road horses, and played countless sports. His joyful, loyal, humble, and grateful spirit infected friends and family alike and encouraged fellowship and faith sharing among them. As a committed Catholic, Frassati attended Mass daily, held a devotion to the Mother Mary and the Rosary, and performed innumerable works of mercy for those suffering from poverty and sickness.

Whereas Frassati never declared "verso l'alto" as a life-motto while alive, his life witnessed a constant pursuit of the best things - truth, goodness, beauty and life - for himself and others.   

In a world bent on deconstruction and tearing down, may we ascend to the heights focusing instead on "whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things" (Philippians 4:8). This doesn't mean ignoring injustice or denying the existence of darkness. Instead, it requires that we inject light and life into situations void of hope: God works in all things and "(h)ope would have us recognize that there is always a way out, that we can always redirect our steps, that we can always do something to solve our problems" (Pope Francis, 2015, #61).

To the heights.

In a time when society quickly cancels, turns failures into viral viruses, and dismisses dialogue and discourse, staying on the shore's safe sands and/or passively following the masses becomes attractive. Jesus calls us to "put out into the deep" - duc in altum - so that we can rise to the heights for which He created us. 

In relationship with Christ, may we courageously dance in the darkness and sing from the shadows. As we do, we can liberate others to do the same. When we do, the world may try to silence our song or disrupt the dance - "this is silly", "no one will join in", "it won't work", "it won't make a difference", "it's too hard", "who do you think you are?", "it's all about you". 

In these moments, remember Bl. Pier Giorgio's response to someone who told him that he sung out of tune, "But the important thing is to sing" (https://totheheights.com/2609/bl-pier-giorgio-frassati-quotes/).  

To the heights. 

For God. 

With others. 

In faith.

Forever. 

Verso l'alto! 

References:

Johnston, R. (2014). The Hope Quotient: Measure it. Raise it. You'll never be the same. W Publishing Group, an imprint of Thomas Nelson. 

Pope Francis. (2015, May 24). Laudato Si'. https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html  

Missionary Thrust

The days of Catholics automatically sending their children to Catholic schools have disappeared. Catholic leaders can no longer depend on baptismal records to adequately predict attendance at Catholic schools. Additionally, Catholic schools have scrambled to shift from a workforce composed of religious sisters to one dominated by the laity. Not only has this created challenges for Catholic schools to balance affordable tuition rates with needing to provide their employees with a just salary, competitive health care, and retirement benefits, it has also forced leaders to intentionally focus on enhancing the school’s Catholicity and its ongoing ability to accomplish its mission.   

Thankfully, in response to these trends, various roles within Catholic schools have evolved. Instead of focusing on development as raising money for the school, Catholic schools must now focus on advancement to include annual funds, capital projects, planned giving, alumni relations, communications, special events, and prospect research. Similarly, instead of considering admissions as merely approving or denying admission to students interested in the school, Catholic schools need enrollment management approaches that encompasses recruitment, marketing, financial aid, demographic research, admission, and retention. 

These evolutions acknowledge the increase in complexity in these efforts. They also transform the posture of the school from one of passive receptivity to one of active mission pursuit: 

And so, now as in the past, the Catholic school must be able to speak for itself effectively and convincingly. It is not merely a question of adaptation, but of missionary thrust, the fundamental duty to evangelize, to go towards men and women wherever they are, so that they may receive the gift of salvation. (Congregation for Catholic Education, 1997, #3)

Instead of a hierarchical model, these changes to advancement and enrollment management encourage a spirit of collaboration. By thinking innovatively about who to involve in aspects of this work like constructing and analyzing data, more members of the school community - data gurus, number crunchers, and/or people interested in behind the scenes work - can have a greater hand in advancing and accomplishing the school’s mission. Indeed, “(c)ommunion and mission are profoundly connected with each other…communion gives rise to mission and mission is accomplished in communion” (St. John Paul II, 1988, #32). 

"Pope John Paul II during the General Audience (790100)" by Belpaese.nl is marked with CC BY-NC-ND 2.0.

These stances also imply a belief that excellence happens on purpose. In order to adequately create a budget, systems must be established to ensure financial responsibility. In addition to faithfully following a budgeting calendar, schools must be realistic about increasing costs associated with health care, the net tuition revenue actually collected, and concerning enrollment trends such as the matriculation of a large class. All of these situations require strong administrative oversight as well as honesty and humility. A strong budgeting process will help to anticipate upcoming dips in revenue and potentially indicate the need for restructuring. 

Responding to these situations also necessitates innovation. Catholic school leaders should consider moving from step-in-lane pay scales to band range approaches to reward teachers for performance in addition to their years of service. Furthermore, Catholic school leaders should explore ways to transparently and simply communicate an employee’s total compensation package to include salary, benefits, and other amenities such as tuition remission, helping to pay for advanced degrees, or other school-based perks. Leaders should do something similar for tuition information, clearly outlining the true cost of educating a student. These purposeful practices not only ensure excellence, they also uphold the dignity of the school’s families, students, teachers and staff members.

As we faithfully forge forward in the ministry of Catholic education, may we continue to "(put) the person at the centre of education, in a framework of relationships that make up a living community, which is interdependent and bound to a common destiny" (Congregation for Catholic Education, 2017, #8). 

While this work requires that we evolve, collaborate, and innovate, it also requires that we hold fast to Christ's model of discipleship through relationship one individual encounter, moment, and person at a time.              

References:

Congregation for Catholic Education. (1997, December 28). The Catholic School on the Threshold of the Third Millennium. https://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_27041998_school2000_en.html  

Congregation for Catholic Education. (2017, April 16). Educating to Fraternal Humanism - Building a "civilization of love" 50 years after Populorum Progressio. https://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_20170416_educare-umanesimo-solidale_en.html 

Pope John Paul II. (1988, December 30). Christifideles Laici. 

https://www.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp-ii_exh_30121988_christifideles-laici.html