Vatican II and New Thinking

about Catholic Education

It is 50 years since the Catholic Church convened the second Vatican Council. One
most important document produced by the Council, Gravissimum Educationis,
reflected the central importance which the Church gave to education. And yet, com-
pared with other Council documents, the importance of the pronouncements on
education has been rather neglected. This welcome collection of 17 papers from
several countries reminds us of the significant contribution the Council made to the
continuing debates about the aims of education in general and of Catholic education
in particular. Given that the Catholic Church is the largest provider of schooling in
the world, it is important that we should be reminded of the post-Vatican II think-
ing on education – especially with respect to the continuation of Faith Schools in an
increasingly secular society. This the contributors to the volume do exceptionally
well, covering detailed analyses of the subsequent documents, new thinking on edu-
cation produced by the Church in different countries, and proposals (in the light of
both philosophical reflection and empirical evidence) for the future.
Richard Pring
University of Oxford

It is only in the years since Vatican II that the new thinking about Catholic education
has crystalised into shape. This collection of essays provides an opportune moment
to take stock of the impact of Vatican II on Catholic education. This volume brings
together many leading advocates of Catholic education to consider the various ways
in which Vatican II and its teaching on education has been received and to engage
with the challenges and testing times that beset faith-based education in the twenty-
first century.

Sean Whittle is a member of Heythrop’s ‘Institute of Religion and Society’ as a Post-

doctoral Research Fellow. Prior to taking up this fellowship, Dr Whittle completed
his doctoral studies at the highly regarded Institute of Education, now part of UCL.
He defended a thesis on the theory or philosophy of Catholic education. His first
book, A Theory of Catholic Education (Bloomsbury 2014) presents a robust phi-
losophy of Catholic education that draws heavily on insights from Karl Rahner. In
this book Whittle controversially argues in support of a non-confessional theory of
Catholic education. Alongside his role as an academic at Heythrop, he works part
time as an RE teacher at Gumley House Convent School FCJ in London. He is a
happily married lay member of the Catholic Church.
Vatican II and New Thinking
about Catholic Education
The impact and legacy of Gravissimum
Educationis

Edited by Sean Whittle

First published 2017
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Title: Vatican II and new thinking about Catholic education :
the impact and legacy of Gravissimum educationis / edited
by Sean Whittle.
Description: New York : Routledge, 2016. | Includes bibliographical
references and index.
Identifiers: LCCN 2016026573 | ISBN 9781472488633 (hardback :
alk. paper)
Subjects: LCSH: Education (Christian theology) | Catholic Church—
Doctrines. | Vatican Council (2nd : 1962–1965 : Basilica di San
Pietro in Vaticano). Declaratio de educatione Christiana.
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Contents

Preface ix

Introduction 1
SEAN WHITTLE

PART I
Vatican II on Catholic education 11

1 Vatican II and new thinking about Catholic education:

Aggiornamento thinking and principles into practice 13
GERALD GRACE

2 Speaking up for Gravissimum Educationis 23

SEAN WHITTLE

PART II
International perspectives on Catholic education since
Vatican II 37

3 An Australian perspective on Vatican II and Catholic

education 39
JILL DALY GOWDIE

4 Belgium: New thinking on Catholic education fifty years

after Vatican II 55
LIEVEN BOEVE

5 France: Vatican II and Catholic education 72

FRANÇOIS MOOG
vi Contents
6 England: Vatican II and Catholic education 82
ROS STUART-BUTTLE

7 Catholic schools in Glasgow and caring for the needs

of those who are poor 96
STEPHEN J. McKINNEY

8 Catholic schooling in Wales fifty years after Vatican II 112

PHILIP MANGHAN

PART III
Theological and philosophical perspectives on Catholic
education and Vatican II 121

9 Catholic education in the light of Vatican II: Anthropology

and Catholic education 123
DERMOT A. LANE

10 A philosopher’s perspective on Vatican II’s new thinking on

Catholic education: A response to Dermot Lane’s Catholic
education in the light of Vatican II 136
PADDY WALSH

11 A theologian’s perspective on Vatican II’s new thinking on

Catholic education 146
MARTIN G. POULSOM

12 Theology and education 159

MICHAEL KIRWAN

PART IV
Practical perspectives on Catholic education and Vatican II 171

13 A Bishop’s perspective on Vatican II and Catholic education

in England and Wales 173
MICHAEL G. CAMPBELL

14 The future of Catholic education in England and Wales:

A personal reflection 184
MICHAEL HOLMAN
 Contents vii
15 The practical realities of Catholic education in the
post-Vatican II world: ‘Walking the razor’s edge’ 194
MAUREEN GLACKIN

PART V
Vatican II and the Catholic university 205

16 Reflections on fifty years of church teaching on universities

(from Gravissimum Educationis to Ex Corde Ecclesiae) 207
MICHELE RIONDINO

17 Relative autonomy and the Catholic university 215

JOHN SULLIVAN

Conclusion 236
SEAN WHITTLE

Notes on contributors 239

Index 245
Preface

In June 2015 the Heythrop Institute: Religion and Society hosted an inter-
national conference on Catholic education. The conference was convened to
mark the fiftieth anniversary of Vatican II’s document on education, Gravis-
simum Educationis. The conference provided an excellent opportunity to
both celebrate and take stock of the new thinking about Catholic education
that Vatican II has generated. I am very grateful for all the practical help and
support that many colleagues at Heythrop gave me to make the conference
so successful. In particular I would like to acknowledge the help of Annabel
Clarkson.
In this volume many of the high quality papers presented at the confer-
ence have been collected together in order to create an ongoing legacy from
this event. I am very grateful to all the contributors. There has been much
careful work undertaken to produce well-written and skillfully argued con-
tributions. I would like to thank all the contributors for their hard work
and above all for the high quality of what they have produced. Each of the
contributors made the task of editing both straightforward and enjoyable. I
am grateful to the publishers, Taylor and Francis, for the practical help they
provided in bringing this volume to fruition.
As in so many aspects of my life, the key person I must single out for
thanks is my wife, Bernie Whittle. Without her constant love, support and
practical help it would not have been possible to undertake all the editing
work required to publish this book. Thank you for this and all that you do
for me.
Heythrop College has played a huge part in my Catholic education, as
an under-graduate, post-graduate and more recently as a research fellow. I
am deeply grateful for all that Heythrop has given me and so many others.
During the 400 years that it existed, Heythrop did so much good work for
the greater glory of God.
Sean Whittle, Editor.
Introduction
Sean Whittle

This volume brings together many leading scholars working in the field of
Catholic education to consider the various ways in which Vatican II and its
teaching on education has been received. Almost all of the chapters have
their origin in an International Conference on Catholic education, held at
Heythrop College (University of London) in June 2015. The book, like the
original conference, seeks to mark the fiftieth anniversary of Vatican II’s
declaration Gravissimum Educationis, which addresses the importance that
the Catholic Church attaches to education. The fiftieth anniversary, reached
on the 28th of October, 2015, provides a highly apt opportunity to consider
afresh the new thinking about Catholic education that Vatican II ushered in.
Five decades on, it is apparent that Gravissimum Educationis is regarded as
one of the lesser fruits to have come from Vatican II. However, at the same
time it is clear that the place of education and the Catholic school is an
increasingly central feature of the life of the Catholic Church. For many of
those inside as well as outside of it, the ordinary or every day way in which
the Church is encountered is through the Catholic school.
The seventeen chapters in this volume offer a wide range of perspectives
on the new thinking about Catholic education that emerged from Vatican II.
Taken together they provide a rich insight into current thinking about Cath-
olic education. As we move beyond the fiftieth anniversary, this volume will
continue to serve as a detailed snapshot of the state of Catholic education
both in the UK and throughout many parts of the globe. Indeed one of the
central strengths of this volume is that it includes a range of international
contributions, including ones from Australia, Belgium and France, as well as
individual chapters on the contemporary situation in England, Scotland and
Wales. The international theme is further complemented by other contribu-
tors, most notably from Italy and Ireland.
Before presenting an overview of this volume, some attention will be given
to a number of the themes that permeate to some degree the various chapters.
It is important to begin by pointing out that the contributors to this volume
are committed advocates of Catholic education. Not only are they practi-
tioners with decades of experience gained from working in Catholic places
2 Sean Whittle
of learning, but most also are themselves products of a Catholic education.
There is a fundamental recognition amongst each contributor that Catholic
schools and Catholic education more generally is something that is valu-
able and worthwhile. Beyond this positive stance towards Catholic educa-
tion, there are some theological and philosophical themes that deserve to
be pointed out from the beginning. The first is of course the ecclesiological
concept of reception. Vatican II continues to be a seismic event for the Catho-
lic Church, being on a par with other key events such as the Reformation.
Almost before Vatican II ended, commentators and theologians had begun
teasing out the reception of both the individual documents and the council
as an event in itself. This volume is concerned with the reception of Vatican II
vis-à-vis education. As such it straddles two sets of issues. One being the
more general ecclesiological question about how Vatican II as a whole is
being received within educational settings. The other is the more specific
question of how the declaration Gravissimum Educationis has been received.
Numerous contributors to this volume point out that the reception of this
document has been marked by a degree of indifference or disinterest. Indeed
in Chapter 1 Gerald Grace makes an impassioned case for moving interest
away from Gravissimum Educationis and turning instead to a document
issued by the Congregation for Catholic Education in 1977 on The Catholic
School. In contrast, others such as François Moog (in Chapter 5) and Dermot
Lane (in Chapter 9) put the emphasis on Vatican II as a whole. It is the whole
council, and the seminal insights from Gaudium et Spes in particular, that has
been or needs to be received by those working in Catholic schools. Thus in
many respects this volume explores the reception of Vatican II on a number
of levels. At one level it explores the way that one of the smaller documents
from the council has been received over the past five decades. This is illus-
trated in the chapters that describe the situation in various countries, from
Australia to Wales. At another level the focus is on the way Vatican II more
generally has influenced and informed contemporary thinking on Catholic
education. It is the broader themes and general stance inaugurated by the
Council that has been soaked up by those working in Catholic schools.
Part-and-parcel of the reception of Vatican II is recognising the changing
social and political context within which the Church exists. The past five
decades have witnessed significant social changes and shifts in attitudes.
Lieven Boeve’s analysis of the situation in Belgium draws attention to signifi-
cant alterations concerning the place of religious practice and values amongst
wide swathes of society. The discussions by Martin Poulsom (in Chapter 10)
and Jill Gowdie (in Chapter 3) pick up a strong resonance between the situ-
ation in Belgium and other countries. These wider changes in society add
further complexity to the reception of Vatican II and matters of Catholic
education. The Bishops at Vatican II approved a positive statement about the
importance of education and firmly reiterated the Catholic Church’s right to
be involved in the provision of education. They did not seek to formulate or
affirm a robust defense of Catholic schooling. Amid the huge social changes
 Introduction 3
in recent decades, it is difficult not to read Gravissimum Educationis as
being devoid of much content in this respect. For contemporary advocates
of Catholic education, such as Michael Holman (in Chapter 14) and Bishop
Michael Campbell (in Chapter 13), there is pressing contemporary need to
spell out in more detail a defense of Catholic education. There is now much
explicit criticism of all faith schools, even well established and high achiev-
ing Catholic ones. There are also shifts in government policy initiatives that
put pressures and fresh difficulties on Catholic schools. As such there is a
need for a careful re-reading of Vatican II in order to distill insights and
answers to the contemporary challenges facing Catholic education.
A number of these re-readings are considered by several of the theologians
who have contributed to this volume. For example in Chapter 4 Lieven
Boeve makes the case for reframing Catholic schools as ‘Catholic dialogue
schools’. The concept of dialogue when theologically informed can read-
ily draw upon the insights and stance of many documents from Vatican II,
in particular Gaudium et Spes. In this constitution the Church committed
itself to be in a positive dialogue with the whole of humanity, embracing the
joys, fears and hopes of all people. In Chapter 2 Sean Whittle goes beyond
the position of Boeve by arguing for the development of a non-confessional
account of Catholic education. This involves exploiting the ambiguity and
suggestiveness of Gravissimum Educationis by arguing for different kinds
of Catholic schools, including those which are non-confessional. An alter-
nate re-reading is implicit in Chapter 9 when Dermot Lane explores the
anthropology of Vatican II and considers how it is a focus for the theology of
Catholic education. This chapter explores the way that an integrated anthro-
pology is able to inform and frame Catholic education.
Beyond the theme of reception, another one which is bubbling beneath
the surface of many chapters is concern about the relationship between a
Catholic education and the practice of faith. Five decades after the end of
the council there is what might be regarded as a paradoxical situation facing
catholic education. Throughout the world there are numerous popular and
well-regarded Catholic schools, but despite this large numbers of those who
belong to Catholic schools (or who have had a Catholic education) do not
practice the faith. It is as if Catholic schools are just not any good at yielding
young people who want to practice the Catholic faith. Some contributors,
such as Bishop Michael Campbell (in Chapter 13), draw attention to par-
ents who, despite their desire for their children to attend a Catholic school,
do not regularly practice their faith. In failing to be good role models these
parents weaken the goals of a Catholic education. In contrast, others draw
attention to bigger social trends in which formal practice of Catholic faith
is diminishing. Thus Lieven Boeve draws on research which characterises
Core Catholics as people who practice their faith at least monthly and who
do some kind of voluntary work. Being a core Catholic certainly does not
equate with weekly observance of the faith. Similarly Michael Holman (in
Chapter 14) voices a concern about the Catholic school’s limited ability to
4 Sean Whittle
successfully achieve faith formation amongst young people. Despite having
successful religious education and eager participation in religious formation
programmes at school, this typically does not lead to these young people
being active in the life of their parishes in the years immediately after leaving
their Catholic school. For Holman the root of this is found in the broader
culture, which is impacting young people, particularly in the all consuming
nature of social media. Whether it be triggered by the wider society, the
inconsistent example of their parents or by young people themselves, there
is a significant dissonance between a formal Catholic education and the
practice of Catholic faith.
One facet of this theme is a question or debate around the meaning of a
Catholic education. It can of course be taken in highly confessional terms. As
such it is primarily about the formation of Catholic children into the Catho-
lic faith. However, this is not the only way in which it can be taken. In Chap-
ter 2 one contributor attempts to speak up for Gravissimum Educationis by
pointing out how a careful re-reading of the declaration readily indicates a
number of different senses to the meaning of a Catholic education. The Bish-
ops at Vatican II deliberately changed the name of the declaration in favour
of one that suggests a more inclusive treatment of Catholic education, rather
than a narrower discussion of the Catholic School. This allowed the docu-
ment to deal with both matters relating to Catholic schools and to have
some sections on universities and higher education. Gravissimum Educatio-
nis makes clear through its inclusion of paragraphs on Catholic universities
that the meaning of Catholic education is broader than the Catholic school.
In recognition of this, the last two contributions (Chapters 17 and 18) deal
with the Catholic university. These chapters are important in two respects.
First, they engage with issues that are important in themselves, such as
John Sullivan’s nuanced discussion on relative autonomy in the Catholic
university. Second, the fiftieth anniversary is one that also coincides with
the twenty-fifth anniversary of the publication of Ex Corde Ecclesiae. The
Catholic university has a central role to play in the life of the Church and it
is an integral part of a Catholic education.

The structure of this book

The contributions to this volume are organised into five sections. The first
section engages with how best, given our contemporary context, to under-
stand Gravissimum Educationis. The two chapters in this section pick up
the debate on the relationship between Vatican II’s new thinking about
Catholic education and questions about the ongoing importance of the doc-
ument Gravissimum Educationis. In Chapter 1 Gerald Grace argues that it
was over a decade after the close of Vatican II that the aggiornamento of
council finally caught up with thinking about Catholic education. It came
in 1977 with the publication of The Catholic School. The Congregation for
Catholic Education had digested key insights from the council, in particular
 Introduction 5
the fundamental option for the poor. Grace skillfully explains that this doc-
ument makes an emphatic connection between Catholic schools, the poor
and social justice. As such the primary goal of Catholic education is to offer
the Church’s educational services to the poor and needy, be these Catholic
or those who are far from the faith. Beyond offering a summary of the
Vatican II thinking found in The Catholic School document, Grace outlines
three priorities for further research on Catholic education. The first is for
further work on the theory or philosophy of Catholic education. Second,
more reflection is needed on the underlying spirituality of Catholic educa-
tion. This involves teasing out more fully the meaning of spiritual capital
and spiritual formation. The third priority is for further work on how to
make the preferential option for the poor a reality within the Church’s
educational provision. In response to Grace’s analysis, the second chapter
in Part 1 offers a defense of Gravissimum Educationis. Whittle attempts to
speak up for the declaration. Much of this involves drawing attention to the
historical background of this document and explaining that as a declaration
it is marking out in positive terms the Church’s stance on education. It is
explained that the real difficulties with Gravissimum Educationis are the
profound changes in social and political attitudes in relation to matters of
education. There is nothing inherently wrong with the declaration, how-
ever, amid our contemporary preoccupation with matters of education, it
is hard not to dismiss it as unimportant. In the final section of this chapter,
Whittle uses the analysis of Gravissimum Educationis as a springboard for
developing an argument in favour of a non-confessional account of Catho-
lic education.
In Part 2 the attention moves onto presenting a snapshot of international per-
spectives on Catholic education. In total six countries are surveyed. Although
by no means exhaustive, each chapter provides helpful analysis for how Vati-
can II’s new thinking about Catholic education has been received in different
countries.
Starting with Australia, Jill Gowdie offers a sensitive reading of the vari-
ous ways Vatican II impacted Catholic education. Her treatment of the issues
is interspersed with her personal story growing up as an Australian Catho-
lic woman. In Australia the events of Vatican II coincided with a nation-
wide expansion in educational provision. This was felt both in the provision
of Catholic schooling and in terms of adult education in parishes. In the
decades since Vatican II, Catholic education in Australia is characterised by a
number of strengths. First, there remains a positive reservoir of spiritual cap-
ital that informs and guides Catholic education in Australia. Part of this is
the well-developed organisational structure of the Catholic education lobby.
Second, there continues to be high levels of public credibility or approval for
Catholic education. Many parents, both Catholic and non-Catholic, value
a Catholic education. However, according to Gowdie, the issues of Catholic
identity and concerns over how to ensure staff formation are major chal-
lenges for the future of education in Australia.
6 Sean Whittle
Lieven Boeve explains that in the decades following Vatican II, there have
been major social changes in Belgium, and this has called for new thinking
about how to frame and understand Catholic education. Boeve takes empiri-
cal data and sociological explanations about Belgian society as his starting
point for reappraising what Catholic education ought to involve. The chal-
lenge is to move beyond the traditional confessional Catholic school and the
project of basing Catholic education on Christian values. What is needed is
the development of the Catholic dialogue school.
The third country to be surveyed is France. In François Moog’s description
of the reception of Vatican II for Catholic education in France, the focus is on
the whole council rather than Gravissimum Educationis. This is because the
declaration drew heavily on the encyclical Divini Illius Magistri in asserting
the right of the Church to be involved in education. More importantly it is
the anthropology that Vatican II affirmed that is able to frame and inform
education. Fundamentally Catholic education ought to be understood as
service to humanity. It is offering an anthropological vision about what it is
to be human. In Catholic education this offer is being made to all, both those
who formally belong and those who are not baptised.
In exploring the post-Vatican II context vis-à-vis education in England,
Ros Stuart-Buttle puts the focus on two key theological themes that emerged
from the council. These are the re-animation of Christian thinking to the
modern world and the recognition of the lay people of God as having an
active and responsible role in the mission of the Church. It is through Catho-
lic schools that the Catholic Church in England has been able to engage
with the world and be the meeting point where young people encounter the
Gospel. In England in a context of reduced vocations to religious life and
priesthood, it increasingly falls to lay people to take on the Church’s educa-
tional mission. This means that teacher theological formation has become
an urgent issue and one that if not addressed might pose a major threat to
the long term future of Catholic schools in England.
Stephen McKinney gives a powerful insight into Catholic education in
one part of Scotland. In doing so he demonstrates that an important theme
in Gravissimum Educationis, that of caring for the needs of those who are
poor, has always been a feature of Catholic education in Scotland. Both
before and after Vatican II the focus of Catholic schools in Glasgow has been
on those who are poor. There is evidence that many of these are, despite their
formal Catholicity, strangers to the faith.
The last country to be surveyed is Wales. Fifty years after Vatican II the
situation for Catholic education in Wales is, according to Philip Manghan,
very positive. The impact of Vatican II in Wales was benign and taken as an
endorsement of the collaboration that had been achieved by central gov-
ernment and the Catholic Church in England and Wales through the 1945
Education Act. Manghan describes the collaborative working practices that
now characterise education policy in Wales and Catholic schools. In very
practical ways Catholic schools have been called upon to support and guide
 Introduction 7
non-Catholic ones. This is indicative of the way Catholic education in Wales
seeks to serve the common good.
In Part 3 the attention moves onto a consideration of theological and
philosophical perspectives on Catholic education in the light of Vatican II.
This is a particularly important part of the whole volume because it brings
together three Catholic theologians and a Catholic philosopher of educa-
tion. There has been a tendency for theologians to neglect giving sustained
theological reflection to matters of Catholic education and schooling. It is
as if these matters are regarded as a subset of educational theory or pastoral
practice rather than something that stands in need of detailed theological
assessment. In Chapter 9 Dermot Lane skillfully begins to rectify this situa-
tion. He homes in on theological anthropology and explains how this is Vati-
can II’s central importance for Catholic education. In effect Lane describes
how the theology of Catholic education can be built around theological
anthropology. Catholic education can be theologically framed around rela-
tionality, dialogue, embodiment, language and the recognition that human
beings no longer live in an anthropocentric universe.
A second theological voice, that of Martin Poulsom, takes the oppor-
tunity to engage in a theological reflection on the argument developed by
Lieven Boeve. In this he provides a useful service in drawing attention to
the cogency of Boeve’s position. However, he also draws on insights from
Schillebeeckx in order to point out that the concept of dialogue demands far
more than simply debate and exchange between people. In terms of devel-
oping the Catholic dialogue school, the challenge is to find ways of craft-
ing educational experiences that are genuine encounters and moments of
dialogue between students. Moreover, teasing out the Christological dimen-
sions of this kind of dialogue is a tricky business that needs some careful
theological reflection.
The third theologian, Michael Kirwan, presents some theological reflec-
tions on the inter-relationship between theology and education. This is an
elegantly written chapter which draws out key features in the Jesuit stance
towards education. Although his theological reflections are wide ranging,
perhaps the most significant is his use of the notion of the Church and her
mission as a kind of school or educational project. This suggestive notion is
a way of simultaneously framing the theology of the Church (ecclesiology)
with the theology of Catholic education. According to Kirwan this can be
rooted in the vision of Gaudium et Spes, which stands as one of the funda-
mental insights that Vatican II has bequeathed to the Church.
These theological voices are finally juxtaposed to the reflections of a
Catholic philosopher of education, Paddy Walsh. Paradoxically he does this
by responding to and reflecting on Dermot Lane’s theological anthropol-
ogy. Walsh draws out the importance of appreciating that the Church and
the world coexist in the Catholic school. This makes the Catholic school
an important site of internal dialogue. Through being attentive to Catholic
anthropology, the way is left open to reconsider the philosophy of Catholic
8 Sean Whittle
education. Walsh draws on insights from Bernard Lonergan to explain what
this ought to involve.
In Part 4, three chapters are devoted to considering a range of practical
issues that beset Catholic education five decades after Vatican II. Although
the experiences of the contributors are firmly within the UK, the issues
raised will resonate well with challenges facing Catholic education in many
other parts of the world. In Chapter 13 Bishop Michael Campbell offers his
reading of the situation facing Catholic education. As a Bishop of an English
diocese he presents in positive terms many of the strengths of Catholic edu-
cation. These stem from a distinctive approach or philosophy about educa-
tion typically found in Catholic schools. In effect Bishop Campbell makes
the case for the traditional confessional account of Catholic education.
Interestingly he goes on to indicate a range of threats that face this account,
in particular a vociferous secularist lobby that is ideologically opposed to
Catholic education. There is a need to develop robust arguments to better
respond to these challenges.
Many of the concerns raised in Chapter 13 find an echo in the personal
reflections that Michael Holman offers. These reflections are grounded in
his wide experience in Catholic education. He has served as a Head teacher
in a large Catholic school and served as the principal of a Catholic Univer-
sity college for many years. This unique experience has made him convinced
that in the years since Vatican II, it is the school which has become a primary
site where young people and their families will encounter the Church. In
addition to a range of threats, Holman also identifies a number of fragilities
that face Catholic education, the primary one being a shortage of younger
practicing Catholic teachers working in Catholic schools. This will inevi-
tably impact the future quality of school leadership. There is here a clear
resonance with Ros Stuart-Buttle’s position for developing formation pro-
grammes for those who will take on leadership positions in Catholic schools.
In Chapter 15 Maureen Glackin homes in on the practical realities of Cath-
olic education in the post-Vatican II Church, drawing on her wide experience
of teacher training. Glackin uses the striking metaphor of walking on a razor’s
edge to draw out the highly challenging situation facing Catholic schools
as they negotiate the demands of government policy and recruit teachers
and senior leaders. The challenge of finding Catholic teachers willing to lead
Catholic schools is a pressing practical matter in the UK. There is a need, as
Glackin explains, to re-examine the vocation of teaching in a Catholic school.
Part of this is ensuring that Catholic teachers are nurtured and formed from
their initial teacher training and throughout their careers. This is a pressing
practical issue that the wider Catholic Church needs to take seriously.
Finally in Part 5, attention turns to Vatican II and the Catholic university.
The two chapters devoted to this aspect of Catholic education are intended to
serve as reminders that as a concept it not only spans from primary and second-
ary education but also crucially involves higher education too. In Chapter 16
Michele Riondino offers a helpful reflection on fifty years of Church teaching
 Introduction 9
on universities. The notion of a Catholic university is one that is inevitably
defined in terms of Church law. A university can only be designated as a
Catholic one by Church authorities. Riondino summarises this canonical
teaching before discussing both the declaration Gravissimum Educationis
and the apostolic constitution Ex Corde Ecclesiae. There is between these
two documents much evidence of continuity.
In many respects Riondino’s contribution helps to prepare the ground
for the treatment of the Catholic university in Chapter 17. Here John Sul-
livan offers a tightly argued assessment of the Church’s teachings on the
Catholic university. He focuses on the question of autonomy in the Catholic
university in the light of Ex Corde Ecclesiae. Sullivan argues that in a Catho-
lic university, there cannot be radical autonomy from Church teaching and
oversight. However there can still be a degree of relative autonomy, and this
is beneficial both for the good of the Church and for the university. After
reviewing Church teachings on education and the university, the concept of
relative autonomy is considered. The theological justification for a degree
of relative autonomy in the Catholic university is found in some parts of
Gaudium et Spes. Ultimately Sullivan cogently argues that the Catholic uni-
versity is best understood as a privileged place that bridges the two worlds of
disciplined thought and the world of faith. If the Catholic University is able
to serve as a bridge, this means it is also to be a place of genuine dialogue.
Following Part 5, the conclusion to the whole volume offers a few brief
suggestions about the prospects for the next five decades of reception of
Vatican II for Catholic education. Throughout each part many contributors
have drawn attention to the challenges or threats facing Catholic education,
and in many respects it is these that provide the research agenda for the
years ahead.
Another observation about the structure of this book is to draw attention
to the way that the vast majority of the contributors are lay members of the
Church. This in itself is a useful gauge for recognising one of the profound
changes that has happened with Catholic education since Vatican II. Four
or five decades ago large numbers of religious and ordained people were
involved in Catholic education at all levels. Now the overwhelming major-
ity of those involved in Catholic education are lay people. Given this, it is
pleasing to see that there are now a significant number of lay voices who are
able to take up the challenge of furthering the cause of Catholic education.
The final part of this introduction is to acknowledge sincere thanks to all
of the contributors to this volume. Each of the chapters is of a high quality,
and each deserves to be carefully read and studied in the years ahead. Taken
together this volume provides a timely appraisal of Catholic education. Vati-
can II was able to nurture much new thinking about Catholic education, and
the contributions in this volume demonstrate that this is clearly something
which is ongoing. The reception of the council vis-à-vis education is far from
complete, and it has the capacity to guide and inform even more fresh think-
ing about Catholic education.
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