Utilizing Authenticity: Options for Catholic Education in a Particular Detraditionalized Cultural Context

Abstract

This paper addresses some conceptual options for Catholic education in a particular cultural context. This context is where the Catholic school system is large, stable, and well established but in the wider cultural context, the place of religion in society is detraditionalized. This detraditionalization is reflected in Catholic school enrolments where increasing numbers of students come from non-Catholic backgrounds, where, amongst Catholics, engagement with traditional structures is low or where there is no religious association at all. To initiate discussion a simple dichotomy is introduced; do Catholic schools promote religious identity or do they address a wider demographic by stressing harmonized common values and policies? To elaborate on this initial position several conceptual perspectives are offered. A key discussion point centres around the human community of Catholic schools and how they align with the various options that are proposed.

The place of religion in many Western societies is a topic of interest and considerable debate (Lambert 2005; Ammerman 2013; Dillon 2018). A key aspect of this discussion, broadly understood, is conceptualizing the diminishing importance of religion in both personal and institutional dimensions (Singleton 2014; Dixon et al. 2015; Zuckerman et al. 2016). In this paper I will focus on the notion of detraditionalization as one way of better understanding religion in a particular social context. This context is Catholic education where despite detraditionalization Catholic schools remain an established and viable educational option. As an indicative example of such a school system consideration will be given to Catholic schools in Australia.

Detraditionalization is one term among many which seek to better understand the place of religion in societies where, historically, it was a much more important and formative cultural force. Heelas (1996, p. 2) in an important definition describes detraditionalization in the following terms:

Detraditionalization involves a shift of authority: from without to within. It entails the decline of the belief in pre-given or natural orders of things. Individuals are themselves called upon to exercise authority in the face of disorder and contingency which is thereby generated. ‘Voice’ is displaced from established sources, coming to rest with the self.

In general, religious authority can be seen, using one of the Hellas descriptors, as one of the displaced established sources. To elaborate, at least three factors warrant further consideration as markers of a detraditionalized context with special relevance to the marginalization of religious authority (Rymarz 2021, pp. 2–4). These three factors will be highlighted as they have special relevance for Catholic schools. Firstly, a trend to greater individualization leading to a loss of the communal sense as manifested by beliefs, behaviour and involvement in ritual practice and in social networks (Luckmann 1996). Secondly, the weakening of bonds between individuals and social groups. This is evidenced in terms of religious affiliation by the rapidly increasing number of people who express weak or no religious affiliation. Thirdly, the emergence of spirituality and worldview as independent categories with no enduring links to formal, traditional religion.

These three factors point to a lessening of traditional religious authority in the wider culture and in the human community; parents, students, teachers and others, associated with Catholic schools. At the same time, however, there is a continuing demand for Catholic education. In many parts of the world Catholic schools do attract large numbers of enrolments (Franchi and Rymarz 2019). This includes nations that are well described by notion of detraditionalizations as well as the three factors described here as being characteristic of it. As an indicative example of such a school system consider Catholic schools in Australia. They have been in existence for over two hundred years and since the 1960’s have attracted ongoing support from federal and state authorities. Catholic schools enrol about 20% of all students in the country including large numbers of non-Catholic students. In 2018 nationally around 32% of enrolments were non-Catholic students (NCEC 2021).

A critical question is why do Catholic schools in detraditionalized contexts continue to not only exist but, in some cases, remain viable and even thrive? An important response to this question can be found in the work of Stoltz et al. (2015). Looking at the education system in Switzerland they addressed precisely the issue that concerns us here, namely, why do Catholic schools remain popular in detraditionalized Switzerland? Consideration of this question lead them to develop a theory that sees religious affiliation not as static but as a dynamic force whose characteristics can change given wider social factors. Religious, and secular influences can be seen in competition and the nature of the competition is dependent on a range of variables that can change over time. In the case of Catholic schools, for example, parents who are not strongly affiliated with the Church and who have developed a personal spirituality that is not tied to traditional religious categorisation may still choose Catholic schools for their children depending on a range of considerations. Catholic schools, for instance, may be conveniently located, offer a range of attractive programs, there may be a long familial association with the schools and so on. This is not an exhaustive list, and a full discussion of the reasons for school enrolment is beyond the scope of this paper, but the key consideration is why despite no strong religious affiliation parents still enroll their children in Catholic schools. A critical consideration is comparing what is being offered by the Catholic school with other educational options. What decision is made is reflective of the competition between secular and religious institutions.

In making this decision a key consideration is to what extent the religious identity of the school influences the enrolment decision. Stoltz et al. (2015) argue that the religious considerations in enrolling children in faith-based schools are not insignificant. Parents who do choose to take up this option may themselves not be members of religious communities but, overall, are prepared to allow their children to take part in the religious aspects of the schools, activities such as religious education, school liturgies and prayers, as they see this as part of the overall decision. Once again, the decision to enrol children in Catholic schools is not one to reengage with the faith tradition outside of the school but it indicates a willingness to accept aspects of the school’s program whilst the family has connections with the school (Flynn 1995).

Implicit in the secular religious competition thesis are several assumptions that have important implications for the future of Catholic schools in detraditionalized societies. Firstly, whilst parents are prepared to allow their children a degree of exposure to religious beliefs, practises and values the extent of this engagement is a matter of consideration and negotiation. As an illustrative example of this consider the place of religious education in a Catholic school in a detraditionalized society. To reiterate, parents may have no strong connection to the religious community, they may have their own personalized belief system which privileges personal spirituality over strong communal belief. They may also have some type of familial connection to the religious tradition, but this is of waning importance. Considering all of this some religious education may be seen as a positive thing, at least something which is not a “deal breaker”, that is, a factor which will alter the decision of parents to send their children to a religious school. This is more likely if the religious education that is offered does not have a strong focus on Catholicism but offers a broader content focus. This could, for example offer a more phenomenological approach to religion looking at beliefs, practises, and values across a wide range of cultures. In addition, such a religious education course could be offered only a few times a week and not as often as other courses in mainstream disciplines such as languages and mathematics. Such a religious education program could be regarded benignly by many families in detraditionalized contexts (McCarthy 2016).

There is a potential difficulty here as this type of religious education may not be what Catholic schools are offering. It could be that religious education is given more prominence in the curriculum, that it is taught with a strong confessional dimension and that the schools offer no alternative program. In this case, if secular religious competition theory is followed this may alter the attractiveness of the Catholic school as an educational option. The secular alternative now may appear more attractive. This discussion illustrates the fluidity of choice in secular religious competition theory and explains why enrolments in faith-based schools, in general, can fluctuate depending on a wide range of changing circumstances.

There is, however, a deeper seismic issue here and this concerns the purpose and identity of Catholic education and how this responds to the detraditionalized context in which Catholic schools now operate. If we continue with the illustrative example of religious education, how should Catholic schools respond to challenges to what could be seen as a too demanding religious education program? Is the religious education program curtailed to accommodate parents’ concerns and to ensure stronger enrolments? Or is the program maintained as this is seen as something that is germane to the whole identity of Catholic education? Religious education is just one example of a manifestation of strong religious identity of schools, many more could be given. The key issue is, how does strong religious identity accommodate a changing population which puts much less value on communal, traditional expressions of authority?

Many Church documents in recent decades have addressed the goals and aspirations of Catholic schools. A common feature of these documents is that they posit a strong religious identity for schools with a clear emphasis on creating an environment where Catholic belief and practise are central to the mission of education. Pope Francis provided an authoritative example of what has been referred to here as a strong religious identity approach to Catholic education. In an address in 2014 to the plenary session of the Congregation for Catholic Education he noted:

Catholic educational institutions offer everyone an education aimed at the integral development of the person that responds to [the] right of all people to have access to knowledge and understanding. But they are equally called to offer the entire Christian message respecting fully the freedom of all and the proper methods of each specific scholastic environment namely that Jesus Christ is the meaning of life, of the cosmos and of history.

(Pope Francis 2014)

For a more local illustration of an endorsement of strong religious identity consider the following extract from the National Education Commission of Australia (NCEC) document commemorating the 200th anniversary of Catholic education:

Catholic schools are a jewel in the crown of the Catholic Church in Australia, with few parallels in other countries. Alongside families and parishes, they are the Church’s principal meeting point with young people. They are integral to the Church’s mission of transmitting the faith to the next generation. It is there that many young people encounter Christ, intensify their knowledge and love of God, and are formed as future contributors to Australian society. We hope all our students will emerge from our schools with a deepened sense of the sacred and greater appreciation of the true, the good and the beautiful. Catholic education is steadfast in its commitment to evangelisation, catechesis, religious education and spiritual and moral formation. (NCEC 2021, p. 3).

The maintenance of strong Catholic identity for schools seems to be a counter intuitive response to the challenges presented by detraditionalization. Strong religious identity could be seen as an attempted reinstatement of the authoritative voice and run counter to the individualization of belief and practise that define detraditional societies and which certainly has influenced the human community of Catholic education. The most substantial and immediate challenge facing Catholic education if it is to maintain strong religious identity is how to provide the people, the human capital, to animate and further this goal.

This is not a question of finding people who are prepared to work in Catholic schools or having relatively large numbers of parents who are willing to enrol their children in Catholic schools. Rather it depends on finding, inter alia, teachers, school based and systems leaders who can provide the range of skills required. Additionally, perhaps, the most contested of these is that they be able to witness to the goals of the schools by having a strong personal commitment to the beliefs, practices and values of the Church (Morey and Piderit 2006). This type of witness runs counter to many of the characteristics of detraditionalized societies making the need for such individuals even more important if Catholic schools are to retain a strong religious identity.

Not all associated with the school need to be able to provide this witness but there is a need for a critical mass of people who can (Oliver et al. 1985). The notion of appropriate ratios is important here. Iannaccone (1992) notes that for institutions to remain viable a critical mass of individuals who are strongly committed to the goals of the institution are needed. In addition, a viable organization does not have a relatively large number of free riders, individuals who do not make a substantial contribution to the advancement of the institution but who still derive benefits from the institution. The free rider notion is often seen, in an educational context, as applying primarily to the wider school community, in particular parents who enrol their children in schools. It can also be applied to teachers and even leaders in faith-based schools. The abundance of free riders does not diminish the attractiveness of the school to many in the community. It does, however, undermine the purpose and rationale of the school and without obvious tension as the movement away from the schools ideals and aspirations is in parallel with the wider cultural forces which align schools with the general norms of detraditionalized cultures.

The reason for the relative scarcity of people who can animate the Catholic identity of schools is that the human community that makes up Catholic education is shaped by the wider cultural context in which schools operate. The features of detraditionalized societies that problematize strong, communal religious expression and commitment also shape those who work in or attend Catholic schools. Socialization now often works against strong personal religious commitment and favours more diffuse expression of belief and practise often disassociated from religious traditions. Many people may express some kind of interest in religion, but this sits alongside no particular connection to any religious community. The key reference for worldview is the autonomous individual and not wider communal allegiance. This is the cultural milieu in which people enter Catholic education. An open question for maintaining a Catholic education with a strong religious identity is how the critical mass of committed individuals can be provided and sustained?

A clear alternative for Catholic schools in a detraditionalized society would be to embody a more diffuse or diminished religious identity and seek to harmonize the aims of the school with wider cultural norms. This would necessitate reformulating the strong expressions of religious identity such as the ones articulated from the official Church sources cited earlier. Rossiter (2018, 2020) gives a strong articulation of this reformulation when he argues that the future should be less ecclesial and Catholic schools reimagined as more generalist institutions providing a normative education equipping students to critically engage with culture. This realignment does not involve a complete abrogation of religious identity but one where it is less prominent and more integrated into the school’s wider vision. There would be clear advantages of such an approach. Diminishing religious identity may not make Catholic schools less attractive to parents. Parents, in a range of studies, rank the religious and spiritual goals of Catholic education as less important than academic, social and educational considerations (Flynn and Mok 2002). By placing relatively more emphasis on these general, harmonized goals, Catholic schools would be more closely aligning with the aspirations of parents. This modulation of Catholic identity assumes that schools have the capacity to retain core elements of religious identity while modifying less central aspects. This is a bold assumption as it stands in a cultural context where traditional authority is challenged and is a trend that is likely to overwhelm those who do not make resolute decisions to maintain a counter cultural position and necessary sociological boundaries (Hoge et al. 1994).

Any amelioration of religious identity for Catholic schools could be seen also as a proper reading of the “signs of the times”, that is, it seems likely that the trends toward great religious disaffiliation and more personal autonomy are likely to continue. Although Catholic schools in many places are currently expressing a strong religious identity and parents are willing to accept this, over time they may change their view, or renegotiate, their position to one that is more reflective of attitudes in a detraditionalized society. Diminishing the religious identity of Catholic schools could also address the critical personnel issues. If a key challenge of Catholic schools is finding enough individuals who can animate and sustain the religious identity of the school, making the religious identity less central would ease staffing demands.

Boeve (2016), however, notes the difficulties for religious institutions if they seek greater harmony with wider cultural norms and expectations. These concerns seem to be especially relevant in a discussion of the place of faith-based schools in a detraditionalized culture. Boeve (2005) notes that one of the hallmarks of contemporary culture is the loss of trust and authority in religious institutions. Harmonizing the goals of religious institutions more closely with new and increasingly materialist cultural norms brings with it accompanying dangers. The process of harmonisation involves disparate and disproportionate power relationships. The identity of the religious institution is relatively weak and risks being overwhelmed in any attempt at uncontrolled harmonization. Luckmann (1996, p. 73) makes a similar point when he notes the likely outcome if religious institutions do not stand against being swamped by dominant cultural discourses. He notes, “religion [becomes] an open market of diffuse, syncretistic packages of meaning, typically connected to low levels of transcendence and produced in a partly or fully commercialized cultic milieu.”

Dobbelaere (2002) in his well-known discussion of secularization notes that it is best understood as a multi-phase process. One aspect of secularization that is often overlooked is the secularisation of religious institutions. This occurs when, initially, the programs and services offered by religious institutions seek to align more closely with those offered by non-religious institutions. Over time the stated purpose and rationale of religious institutions also begin to mirror those of non-religious ones and when this process is complete, there can often be an obvious synergy between religious and secular institutions which belies their distinctive origins. This institutionalized secularization process seems to well describe the pathway for faith-based schools if they move too far away from a strong, well-articulated and implemented religious identity. In a society where the authoritative voice has been greatly diminished it is certainly worth pondering the efficacy of a strategy which further weakens the religious voice in faith- based schools.

A more diffuse religious identity for Catholic schools would, also, bring with it a range of other associated difficulties. The most critical of these is an existential issue that goes to the heart of faith-based school systems. What is the justification and rationale for Catholic schools when they are seen to offer an essentially generalist education, that is, one that emphasises programs, policies and educational goals which are similar to other educational options? If secular and religious agencies are in many detraditionalized societies in competition, then diminishing religious identity eliminates the competition as the secular option is the only one available. By effectively secularizing, faith-based schools in detraditionalized societies become more problematic as they have no way of distinguishing themselves from other schools.

So, it appears an impasse has been reached. The official goal and aspirations of Catholic schools in detraditionalized societies is to maintain a strong religious identity. The difficulty here is that realization is dependant of having a sufficient number of members of school communities who are able to animate this goal. This is not restricted to teachers and school leaders but includes parents, students and others associated with the school community. As the religious aspirations of the school are not seen as a priority by many parents and are in competition with more secular values is the pathway forward to seek a greater harmony with the wider, detraditionalized culture? The difficulty here is that this process of harmonization runs in parallel to strong cultural forces which risk overwhelming the school and losing religious identity, albeit over time.

Hunter (2010) offers a simple yet profound alternative conception which can be used to reassess the trajectory of religious institutions in a detraditionalized context. He proposes a more focused outreach based on providing an authentic alternative education. Authentic here refers to a close connection between what the school delivers and what it promises. So, if the school is promising a rich holistic education that is intimately connected to Catholic religious identity, then to be authentic the school must deliver this. Or at the very least be seen to be actively striving to reach this goal. In striving for authenticity, the notion of the authoritative voice can be reconceived not as an attempt to resurrect historical, assumed claims. Rather it is proposed, justified and credibility maintained through an emphasis on praxis, that is, what is actually done and seen to be done.

Let us return again to the indictive example of religious education to further advance this argument for authentic Catholic schools in a detraditionalized cultural context. In such an authentic Catholic school religious education is clearly identified as a critical aspect of the education provided by the school. Religious education is, therefore, taught in a manner that is commensurate with other subject disciplines. It has a meticulous curriculum with all the features of proper educational planning. The curriculum reflects the foundational position of a Catholic worldview and uses a range of appropriate pedagogical strategies and assessments to assist student learning. Teachers of RE are well trained, supported and can provide expert content knowledge and pedagogical skill. The RE teachers too can witness to the beliefs and practises that are being presented as part of the Catholic tradition.

If the school is unable to attract a sufficient number of teachers who can display this authenticity, then the option of making religious education less demanding seems to be attractive. This can, however, only be carried out at the expense of genuine authenticity. Additionally, once this path has been decided on, not striving to achieve what the school claims to be important, it seems a likely consequence will be to great and greater harmonization. In the short to medium term this could be a viable alternative if the paramount goal of the school system is to keep enrolments high. The real risk remains, however, that institutionalized secularization as described by Dobbelaere becomes inevitable.

The authentic Catholic school need not be seen as a marginalized one. In Hunter’s conception of authenticity, it is important to realize that institutions should not become too far removed from the cultural mainstream. This would commend faith-based schools only to fringe groups and is likely to further ostracize families who are associated with the schools. Rather he proposes that a far more dynamic process be entered into. Following this model Catholic schools would occupy a distinctive position not too closely aligned with cultural norms and not too far removed that they lose attraction to all expect for a very small, rumbustious minority. This argument leads to a serious consideration of a smaller Catholic school system. Not a purer or more elitist system but one that can authentically point to trying to align with and achieve the goals that it sets for itself. The authenticity thesis as an option for Catholic schools does raise some interesting issues in the wider context of the place of Catholic schools in a detraditionalized cultural context. A key aspect of detraditionalization is that historically authoritative cultural voices have lost legitimacy and authority. The argument for authentic Catholic schools takes this into account by utilizing a different sense of the authority. This is not an acquired or residual authority but one which acknowledges that for Catholic schools to survive they must acknowledge that their authority cannot be taken for granted but must be actively pursued.

There is an element of risk in adopting Hunter’s thinking but also considerable opportunity and reward. If Catholic schools adopt the authenticity model, they are laying claim to a certain confidence in their ability to provide a genuine alterative and help contribute to the common good by providing an educational offering that is not replicated by other school system. To illustrate think of this in terms of what has been a central concern of this paper, namely, the human community of Catholic education. Two illustrative narratives will be given here. Imagine parents seeking to enrol their child in a Catholic school and they are being interviewed by the principal. The principal presents what the school has to offer. A strong emphasis on pastoral care, a dedicated staff who animate the religious identity of the school. Opportunities for prayer and liturgy are offered. A strong RE program that is heavily supported in the school. A student-centred approach to learning and a range of extracurricular programs. The parents are impressed, they are keen to be involved but they note that intermingled with a range of conventional policies and programs there seems to be, “a lot of religious stuff.” The principal commends them on their insight, “Yes this is a fundamental part of our identity.” The parents demur as the religious “bar” has been set a little too high and they will pursue other options. In this scenario the school may not obtain very large enrolments but the ones it does obtain are clear about what the school stands for and what it wants to achieve. Additionally, it may not be that all the parents are especially religious given that the surrounding culture is detraditionalized. For a range of reasons, they have chosen to send their children to an authentically religious school.

Now consider a similar scenario when it comes to employing teachers. This narrative follows a similar trajectory. The school system is exploring options of opening a school in a new area. They are now looking to employ teachers who can play a key and decisive leadership role providing support for other staff and helping to form them especially in light of the mission and purpose of the school. A series of interviews are conducted and despite a range of excellent candidates who offer generalist skills the number of applicants who are conversant with promotion and consolidation of strong Catholic identity falls well short of what is required. Other considerations concerning the new school are taken into account such as it is in an area of high population growth and demand for alternative education is high. In the analysis offered here in this scenario the sponsoring religious institution should decline or postpone opening a new school in these circumstances. Although it can still offer an alternative this would not be an authentic Catholic school as the staffing would not reflect a group that could deliver all that the school promises.

In conclusion, both of these narratives indicate a response Catholic schools that adapts to social changes and demands without losing autheniticity. They argue that authenticity as a foundational principle. The fading voice of authority is recognized but is replaced by a new conception that is not derived from institutional and historical connotations. Rather authority is now seen as coming from the capacity to deliver or earnestly attempting to deliver what is promised. To reiterate, this sense of authority is not a proposal for a “purer” more elitist Catholic school system. There is still a place for a diversity of families and also teaching faculty. What is critical is the human communities of Catholic schools are reflective of the aspirations and goals of the school and can make a genuine attempt to realize these.