Christmas and New Year’s

Message of the president of

UMEC-WUCT

Thanking you personally and warmly

for your commitment in the sector of education, I

hope that all teachers and their families around

the world may receive and keep true human

warmth celebrating Christmas and New Year.

In the name of all greatly committed re-

sponsible members of UMEC-WUCT, I want to

offer you a special gift for the feasts of the end

of the year: we wish you an intimate and

‘profound’ family feast for Christmas, for New

Year and for 2013!

We wish you good health, well-being, a

strict minimum of problems and the firm will to

share the best intentions with all those you know!

We also wish you a heaven covered with

lucky stars, experiencing in the same time the

example of all those who have preceded us in

faith!

Guy Bourdeaud’hui

Christmas and New Year’s

Message

of the Ecclesiastical Assistant,

the Bishop msg. Luc Van Looy

Beloved Catholic Teachers,

Christmas is an excellent occasion for us to announce

to young people and to our collaborators in the tea-

ching profession that God has become man purely be-

cause of the desire to express His love for all living

with us.

This will always remain a mystery, although we

can certainly discover some elements of this reality

of a God with us. God is the Creator, who always re-

mains the Master of nature, though He has handed

over to us the task of administrating it.

He therefore can intervene upon nature. And

He manifests this clearly when Jesus heals the sick,

the blind, the disabled. He corrects nature. Hence it

is perfectly possible for Him to grant a Virgin to be-

come mother without a man intervening. He can per-

fectly become present in a piece of bread or a little

wine.

The Christmas phenomenon is so incisive that

God surpasses every ordinary rule of nature in order

to show us His love for us, but also manifesting His

majesty. When God is working, He realizes miracles.

Watch what happens when we entrust a small seed to

earth: in the following we can’t do anything more, we

let God work.

It happens that a plant is growing, a tree, a flo-

wer in all its glory. Even more, once people have buried

Jesus, they leave God working, hence He rises, since

God does not stay among the dead.

Look what a joy and what a happiness to be able to

celebrate Holy Christmas.

My wishes that you may bring great joy to your

families and to your schools because now God is pre-

sent with us

+ Luc Van Looy

WUCT—UMEC

EXECUTIVE COMMITTEE

M. Guy Bourdeaud’hui, president bourdeaudhui@pandora.be Msg. Luc Van Looy, ecclesiastical assistant

luc.vanlooy@kerknet.be

M. Giovanni Perrone, secretary- general g.perrone1@alice.it

M. John Lydon, treeasurer john@lydonJ.freserve.co.uk

Rome office:

Beatrix Klackovicz—secretary/translator

Palazzo San Calisto, 00120—Città del Vaticano

tel. +39 06 698 872 86 - umec@org.va

http://wuct-umec.blogspot.com

WORLD UNION OF CATHOLIC TEACHERS

UNION MONDIALE DES ENSEIGNANTS CATHOLIQUES

UNION MUNDIAL DE EDUCADORES CATOLICOS

December 2012

Words of greeting of the Undersecretary, mons. Vincenzo Zani, of the Congregation for Catholic Education at the General Meeting of WUCT - UMEC—Rome, October 27, 2012

I am very pleased to extend gree-tings from the Congregation for Catholic Education and myself to the General Assembly and the International Congress

of the World Union of Catholic Teachers (WUCT). I espe-cially thank the President, Prof. Mark Philpot, and those who have been engaged in organizing this meeting, for their invitation gives me the opportunity to reaffirm the special concern of the Holy See for education, together with appreciation for the tough and often hidden work of so many persons dedicated to the mission of educa-tion, who promote Christian principles in the difficult area of schools and the training of the new generations.

Today’s General Meeting stands in front of a difficult choice to make: either to continue to exist as World Union of Catholic Teachers, or to initiate the pro-cedures for dissolution. The difficulties, but also the signs of hope, have been presented to you by the Presi-dent. For my part, on behalf of the Congregation for Catholic Education, I wish to reaffirm appreciation for the work done all along these years in favour of the promotion and support of Catholic teachers and educa-tors both in public and Catholic schools. Through nume-rous initiatives, the WUCT has attended to the training and formation of teachers, that is, the required qualifi-cations, initial and ongoing training, human and spiri-tual life, of those who are called to work in the educa-tional institutions of the Church and to bring the wit-ness of the Gospel in the world of 'education.

The Church is still in need of such action, espe-cially in the perspective of a renewed effort for the New Evangelization and in the situation of educational emer-gency often recalled by Pope Benedict XVI. The context today is certainly very different from that in which the WUCT was born after the end of World War II, but it requires the same enthusiasm and the same dedication in the sensitive area of education, the frontier land for the future of mankind. For this reason, my greeting is an expression of gratitude for what has been done since the foundation, but also intends to open up to hope for the future, ensuring the WUCT of full support from the Congregation for Catholic Education to find out and promote ways to recovery and thus start again with new impetus. The Dicastery, therefore, is willing to work together to overcome the logistical and financial difficulties of the Union, as well as to support collabora-tion with the Education Offices of Bishops’ Conferences.

In conclusion I would like to make my own the title of the last General Meeting of WUCT celebrated

here in Rome in 2008: "The courage to teach: context, challenges, role" and hand it back to you as: "The courage to start again: context, challenges and role", to start again in a new context, with new challenges and in new ways, aware of rendering a service to the Church and to huma-nity. This is my wish to you and my hope.

THE COURAGE TO STAR AGAIN! Vincenzo Zani

CONGRESS 2012 – SUMMARY OF THE WORK

The Congress of the World Union of Catholic Teachers has been celebrated in Rome on October 20th and 21st 2012. There participated the representatives from Germany, Argentine, Belgium, Italy, the Netherlands and the United Kingdom. The Council reflected upon the Union’s existence during the last years, and listened to the account of President Mark Philpot, which was approved. The president (and his wife, Mme Carole) were thanked for their generous engagement in favour of UMEC, despite the difficulties in development and financial administration of the Union. Thanks also to the Spiritual Councillor, His Excellence, Monsi-gnor Luc Van Looy, for his accompanying and supporting WUCT-UMEC. All the participants intervened in the discussing the research of good perspectives for the Union’s development in the future, facing the problems of today. Monsignor Van Looy reflected upon the education problems and the role of the Catholic Teacher, inviting to look for new ways in order to guarantee the complete efficiency of the Union’s work . Monsignor Vincenzo Zani and monsignor Stefano Sanchirico brought the greetings and the encouragement of the Congregation For Catholic Education. They solicited UMEC to intervene with the Congregation, preparing the anniversary of the Council Declaration « Gravissimum Educationis » to take place in 2015. The discussion regarding the future of UMEC led to the deci-sion To elect a new Executive Committee for another year and to constitute two study commissions: one concerning the problems relating to identity and organisation of UMEC facing the future, and another referring to the financial aspects. The new Executive is composed of: Mr. Guy Bour-deaud’hui (Belgium), president ; Msg. Luc Van Looy, Spiritual Council-lor ; - Mr. Giovanni Perrone (Italy), General Secretary; Mr. John Ly-don (United Kingdom), Treasurer. The two groups are composed of : - Mr. Andrew Sowerby, Mrs Joany Kriyt (Mr. Oortwijn) – Identity and organisation of UMEC Miss Beatrix Klakowicz, Mr. John Lydon, M. Aad Van Kints - Fi-nances . The Council thanked Miss Klakowicz for her long and gener-ous work done in Rome, asking her to continue her task in the Roman office( umec@org.va ) in order to cooperate with the Executive (secretariat and translations). The General Assemblee will take place at the end of October 2013.

2

Our most sincere wishes to His Excellence Vincenzo Zani

Vincenzo Zani, nominated Archbishop and Secretary of

the Congregation for Catholic Education!

«Situated within the context and

the perspective of the Church’s unity

and universality is the College of Cardi-

nals: it presents a variety of faces, because

it expresses the face of the universal

Church. In this Consistory, I want to high-

light in particular the fact that the Church is

the Church of all peoples, and so she speaks in the various

cultures of the different continents. She is the Church of Pen-

tecost: amid the polyphony of the various voices, she raises a

single harmonious song to the living God» 1. The Pope

wished to evidence the Church’s universality and the riches

diversity constitutes for humanity, for the Church community,

for the entire world. It is this diversity which is interacting in

the Unitarian project that creates harmony. Different cardi-

nals, coming from different countries and different cultures,

who work together at the service of God, the Church, human-

ity !

We are not cardinals. Yet the words of the Holy Father

solicit also us to reflect on our responsibility (and capability,

too !) to bear witness as Christians to Catholicity.

UMEC has been born to favour a dynamic interaction

of teachers who know how to share the projects and the work

so as to assure good education, in conformity with the Gospel

message, to children and young people. By means of its com-

mitment, UMEC bears witness to Church universality and

brotherhood of people. Il «confirms that mutual respect is the

basis for all relationships in an increasingly multicultural and

pluralist society» 2. UMEC thus constitutes a wealth for the

Church, teachers and schools, but also for society. Therefore

we commit ourselves, at different UMEC levels, to be visible

and reliable witnesses to dialogue, respect, and cooperation :

to God’s love.

Recently, Cardinal Tauran has proposed three atti-

tudes « to support all that favours the human person in his

material, moral and religious aspirations» : 1) respect of the

other in his/her specificity; 2) mutual objective knowledge of

the religious tradition of each other, particularly through edu-

cation; 3) collaboration in order that our pilgrimage towards

the Truth be realized in freedom and serenity»3.

What does it mean to have « respect of the other in his/

her specificity» ? Respect means value. It needs willingness

and capability of interacting with the other and follow the

way together, in a spirit of solidarity and service, as pilgrims

marching towards a common destination.

Unfortunately, prejudices are obstacles on the way :

coarse, swampy, confused, they captivate and mislead human

beings and society. Prejudices are signs of fear, but also of

arrogance, misunderstandings and lack of capability to open

up to the other and to the

world. They are lowered

shutters that impede peo-

ple to let the sun in. They

provoke sterility of human

souls and bodies. They engender mistrust, war, and night-

mares!

We must not think that prejudices live in the homes

of others. Instead, we need willingness, courage and loy-

alty to look at ourselves in the mirror of conscience. We

have to be aware of our looking at others and at the world

through our own glasses and our personal limitation of

brains and of heart. Dark glasses make the world appear in

grey colour.

In order to assure us, we often feel the need of cata-

loguing others by using measures based on stereotypes and

prejudices, such as, for example: Sicilians are … ! English

are ... ! Germans are ... ! French are … ! Arabs are … !

Polish are … ! Flemish are … ! Dutch are … ! Americans

are … ! Welsh are … ! Africans are…. ! South-Americans

are … ! and so on !

In this way, you flatter yourself, praying: « I am

righteous !... I give you thanks, O God that I am not like

the rest of men !» 4. Such a presumption renders dialogue

impossible, since it does not show but closure in oneself,

mistrust, attempt do remove or colonize the other or even

« kill » him/her.

A Christian educator, an he/she be a prisoner of

prejudices ? I think that everybody will deny this, making

me feel a little bit uneasy.

Jesus strongly fought against prejudices, and we are

called to educate our pupils (and first of all ourselves) to

overcome all sorts of stereotypes and prejudices. In order

to actualize this, we have to « change glasses » and open

ourselves to the sun.

The other is a blessing of God, a precious gift the

Lord offers us every day.

Therefore we need the courage to open our eyes, ears,

minds and hearts, discovering the wealth of the other, and

thus be able to play in the team of the Lord, experiencing

the joy of living with and for the others, thus constructing

peace of humanity and universe and, finally, the Kingdom

of God.

______________

1. Allocution of His Holiness Pope Benedict XVI, Consistory, 24 Novem-

ber 2012

2. UMEC, Guidance Statement approved on 30 October 2005

3. Cardinal Tauran at the inauguration of KAICIID in Vienna, 27 Novem-

ber 2012

4. Gospel according to Luke 18,9-14.

CHANGE THE GLASSES AND LET THE SUN IN!

Giovanni Perrone

3

FAITH AND THE CATHOLIC TEACHER

John Lydon

“By faith, the Apostles left everything to follow their Master (cf. Mk 10:28). They believed the words with which he pro-claimed the Kingdom of God present and fulfilled in his person (cf. Lk 11:20). They lived in communion of life with Jesus who instructed them with his teaching, leaving them a new rule of life, by which they

would be recognized as his disciples after his death” 1 The above statement, taken from Pope Benedict XVI’s announcement of the Year of Faith beginning on 11 Oc-tober 2012, the fiftieth anniversary of the opening of the Second Vatican Council, highlights four key themes in the context of faith and the Catholic teacher: The faith of the disciples of Jesus; Faith and the teacher – Vatican II and subsequent documents; Christian com-munity life; Integrity of Life. The faith of the disciples of Jesus In a previous article for the Pas-toral Review 2 I highlighted the signifi-cance of the response of the first disci-ples of Jesus to His call, encapsulated in the use of the Greek word ‘aphentes’, translated in most texts as ‘they left’ but denoting a radical break with the past and a commitment to a new venture. (Mark 1:16-18). It could be suggested that the word indicates the disciples making a radical break from their former livelihoods and embarking upon an un-known path of discipleship. Following Jesus means rupturing family ties, echoing the promise made by Jesus of the rewards to be gained in return for faithfully following him in answer to Peter’s question “We have left everything to follow you, what then shall we have?: (Mt: 19:27) “And everyone who has left houses or brothers or sis-ters or father or mother or children or lands, for my name’s sake, will receive a hundredfold and inherit eter-nal life.” 3 This notion of trusting abandonment is also pre-sent in the account of the call of the first disciples re-corded by Luke. This account, referred to sometimes as the ‘miraculous catch of fish’ (Luke 5: 1-11), has several key distinctive features compared to the parallel ac-counts in Matthew and Mark. There remains, however, the seminal concept that the call marks a new departure in the lives of the future disciples. It is interesting to note that ‘fishers of men’ is one of the two main images for ministry in the New Testament, the other being ‘shepherd’. In the context of vocation the use of the Greek word ‘katartizein’ (‘mending’ the nets) in the par-

allel accounts is significant. The word is used elsewhere in the New Testament to articulate the concept of building community within the Church (1Cor: 1-10) 4 and John Fen-ton 5 suggest that the word ‘casting’ reflects the mission-ary task of the disciple while ‘mending’ reflects a catechet-ical role. The Catholic teacher is called to model the faith demonstrated by the response of the first disciples to their initial call and throughout the Gospel. While the ‘Good Shepherd’ discourse encapsulates the notion of modelling discipleship, it is Paul, however, more than any New Testa-ment writer who develops the theme of imitation or emu-lation in the context of teaching. Paul makes it clear throughout his letters that teaching is one of the key “functions of service”. Teachers are, in fact, placed third in order of importance after apostles and prophets (1Cor12:29). While Paul does insist that there is a specific tradition to be handed on 6, he is more concerned to em-

phasise the importance of emulation. He is not afraid to encourage his read-ers to imitate him and this is stated most explicitly when Paul encourages his readers to “be imitators of me as I am of Christ” (1 Cor 11:1).” Imitator translates the Greek ‘mimetes’ and is used by Paul to mean to ‘strive to re-semble’ or ‘follow as an example’. Paul is asserting that Christ is the perfect example for all to follow. Since the Corinthians are unable to witness the earthly Jesus, they must therefore

strive to follow Paul’s example. This theme of imitating Paul who himself imitates Christ appears with reference to every community which knew Paul personally. Formation in the early Christian community was dominated by the concept of imitation reflected in St Paul’s letters. As Joseph Grassi puts it “tradition was passed on in the lives of the teachers themselves.” 7 The Christian life was rooted in the standard of teaching about the life, death and resurrection of Jesus which formed an essential part of what would now described as the pro-gramme of formation in preparation for, at that time, adult baptism. The significance of the Second Vatican Council There are ten references to ‘faith’ in the Second Vatican Council’s Declaration on Christian Education. While the document reasserts the seminal nature of the role of parents in nurturing the faith received at baptism,, rooted in Western Christian tradition, it emphasise the signifi-cance of teachers in supporting parents: “Beautiful indeed and of great importance is the

4

vocation of all those who aid parents in fulfilling their duties and who, as representatives of the human com-munity, undertake the task of education in schools. This vocation demands special qualities of mind and heart, very careful preparation, and continuing readiness to renew and to adapt.” 8

Successive documents on Catholic education de-riving from the Congregation for Catholic Education deepen the principles of Vatican II. There are forty four citations of the word ‘faith’ in The Catholic School (1977), particularly in the context of the integration of faith and culture and faith and life. There is, however, a more ex-plicit emphasis on the importance of the life of faith of the individual teacher in the context of the faith develop-ment of young people: “The extent to which the Chris-tian message is transmitted through education depends to a very great extent on the teachers. The integration of culture and faith is mediated by the other integration of faith and life in the person of the teacher. The nobility of the task to which teachers are called demands that, in imitation of Christ, the only Teacher....”. 9 This statement associates an emphasis on the faith of the teacher with the mandate to imitate Christ, a theme which permeates Vatican and other documents of Bishops Conferences internationally 10 and which is re-visited in the Congregation’s 1982 document Lay Catholics in School: Witnesses to Faith. In a document in which the marked decline in numbers of religious involved in the teaching apos-tolate was recognised, offi-cially, for the first time, there is an accent on the importance of lay teachers particularly in the context of maintaining the dis-tinctive character of Catholic school. The faith of the teacher is axiomatic and, among the fifty four references to faith and its cognates, the connection between faith and be-ing a role model is particularly apposite: “It is in this context that the faith witness of the lay teacher becomes especially important. Students should see in their teachers the Christian attitude and behaviour that is often so conspicuously absent from the secular atmosphere in which they live. Without this witness, living in such an atmosphere, they may begin to regard Christian behaviour as an impossible ideal” 11. The centrality of witness in this statement is evocative of Pope Paul VI’s suggestion that “modern man listens to teachers only when they are witnesses” 12 . Thomas Groome sums this up in the aphorism “bringing life to Faith”, ensuring that, in the midst of the doctrines and the dogmas of the Church, the fact that the Person of Jesus is at the core of the Christian faith: “....our [the teacher’s] approach should be inspired by his [Jesus’] teaching style....his welcome......respect for learners, the way he actively engaged with them...and invited them to discipleship” 13.

Christian Community Life There are seventy six references to faith in the Congre-gation’s 1988 document which, building on previous docu-ments, continues to focus on the relationship between faith and culture/life. One of the distinctive features of this docu-ment in relation to the teacher is its emphasis on teachers working collaboratively. While recognising that the school com-munity encompasses parents, students and governors, the document insists that “prime responsibility” for maintaining the distinctive ethos of a Catholic school rests with teachers “as individuals and as a community”. 14

When speaking of lay teachers working alongside priests and religious, the document also links faith, witness and com-munity in suggesting that “lay teachers contribute their compe-tence and their faith witness to the Catholic school.” (n.37) This witness of the lived faith of teachers should be modelled Christ and should, therefore, have a profound effect on the lives of students: Most of all, students should be able to recognize au-thentic human qualities in their teachers. They are teachers of the faith; however, like Christ, they must also be teachers of what it means to be human.” (n.96) The theme of the sign-value of witness permeates the Congregation’s 2000 document and while it is made clear that the focus is specifically on “the specific contribution of conse-

crated persons to the educational mission in schools” 15 , reference is made to the need for consecrated persons to introduce programmes of formation in schools for which they hold the trusteeship. It is made clear that the purpose of these programmes of formation or mentoring focuses on “the voca-tional dimension of the teaching profession in order to make the teachers aware that they are par-ticipating in the educational and sanctifying mission of the Church” 16. Apart from the reference to

the term ‘vocation’, affirming, in common with previous docu-ments, that lay, as well as consecrated persons, are called to share in the educational mission of the Church, there is also an insistence on living the values espoused in formation pro-grammes as opposed to merely engaging in conversations. Such an insistence formed a central feature of programmes introduced by groups of religious in the USA. While including theoretical components such as exploring the concept of voca-tion and sharing the vision, the programmes focused primarily on the integration of the teachers’ way of life with their life-work, thereby modelling values such as commitment to a com-mon mission 17 . The latest document 18 continues to focus on the value of programmes of formation. While emphasising the role of religious in the Church’s educational mission, the document recognises that responsibility for such programmes in many parts of the world has been transferred to lay teachers. It is in this context that the heightened significance of the role of lay teachers is presented. There is again an emphasis on living their faith, the term ‘witness’ appearing seventeen times within the document. The lay teacher must, firstly, be a witness

5

to “a living encounter with Christ” in order to “demonstrate Christian life as bearing light and meaning for everyone”. (n.15) While the term ‘sacramental perspective’ is not used in the document, the whole tone is dominated by the notion that Christ is the foundation of all educational enterprises and that commitment to modelling their lives on Christ is the only effective way in which teachers can translate this vision into practice. Integrity of Life In his Apostolic Constitution on ecclesiastical univer-sities and faculties Pope John Paul II stated that: Teachers are invested with very weighty responsibility in fulfilling a special ministry of the word of God and in being instructors of the faith for the young. Let them, above all, therefore be for their students, and for the rest of the faith-ful, witnesses of the living truth of the Gospel and examples of fidelity to the Church. 19 The key themes articulated in this article, witness and linking faith with life, are summed up in this assertion. In a recent study which involved in-depth interviews with a range of Catholic teachers 20 , the author found evidence of a deeply held conviction that vocation and commitment, made real in self-sacrifice, were synonymous, with some responses indicative of a convergence between the religious and lay vocation articulated by the Congregation (2007: 20 & 39). Building community was also germane, particularly in the context of solidarity around the school mission realised in practice by engagement in rituals and extra-curricular activities. Several teachers devoted a considerable amount of time to leading liturgy and pilgrimages which represents a critical role in sustaining Catholic culture including celebrat-ing Christian values in Word and Sacrament. Teachers were, however, slightly more equivocal in regard to what integrity of life, defined here as “combining personal conviction and practice of the faith” 21 , might mean and its implications in the context of the leadership of Catholic schools. If Thomas Groome is right in maintaining that the good Catholic school is one in which “Catholic edu-cators allow their faith commitments to shape the whole curriculum”, then it is essential that a core group of Catholic teachers articulate their faith and witness to that faith. Groome goes on to define exactly what putting faith to work in practice might mean in a Catholic school. He insists that such faith is not simply the personal faith of the individual educator which, though important, must reflect the teach-ings of the Magisterium: “For what else is Catholic education but an education that reflects the foundational convictions of Catholicism. Following on, Catholic educators must take these deep riv-ers of faith that define Catholicism and allow them to be-come operative commitments through their vocation – to put them to work in their teaching.” 22 The extent to which Catholic teachers align their faith with operative commitments and its significance for Catholic schools going forward could be the subject of a future arti-cle.

1. Pope Benedict XVI, (2011), APOSTOLIC LETTER “MOTU PROPRIO DATA” PORTA FIDEI, www.vatican.va

2. September/October 2011

3. Mk 19:29 cp. Mk10:29-30 – emphasis inserted

4. “I appeal to you to …..be united in the same mind and in the same

judgement” cf. also 2 Cor

13:11; Gal 6:1; Eph4:12; 1Thes 3:10 5. Fenton, JC., (1963), Saint Matthew, Harmondsworth, Penguin

6. Rom 6:17 – standard of teaching – tupon didaches

7. Grassi J., (1973), The Teacher in the primitive Church and The Teacher

Today, Santa Clara CA,

University of Santa Clara:54

8. Pope Paul VI (Second Vatican Council), (1965), Gravissimum Educa-

tionis (Declaration on

Christian Education), London, CTS n.5

9. Congregation for Catholic Education, (1977), The Catholic School,

London, CTS: 43 – emphasis inserted see, for example, USCCB, (1972),

To Teach as Jesus Did, Washington, Daughters of St Paul

10. see, for example, USCCB, (1972), To Teach as Jesus Did, Washington,

Daughters of St Paul

11. Congregation for Catholic Education, (1982), Lay Catholics in Schools:

Witnesses to Faith, London,

CTS : 32 – emphasis inserted

12. Pope Paul VI, (1975), Apostolic Exhortation Evangelii Nuntiandi,

London, CTS : 41

13. Groome, T H., (2011), Will There Be Faith?, Dublin, Veritas

14. Congregation for Catholic Education., (1988), The Religious Dimension

of Education in a Catholic School, London, CTS : 26

15. Congregation for Catholic Education, (2002), Consecrated Persons and

their Mission in Schools, (CPMS), London, CTS: n.4

16. ‘CPMS’ n.59

17. Keating, K and Travis, M.P., (2001), Pioneer Mentoring in Teacher Preparation, St Cloud, Minnesota, USA, North Star Press of St Cloud – see

especially Chapter 6

18. Congregation for Catholic Education (2007), Educating Together in

Catholic Schools: A Shared Mission Between Consecrated Persons and the

Lay Faithful, (ETCS), London, CTS

19. Pope John Paul II, (1979), Apostolic Constitution Sapientia Christiana,

www.vatican.va - emphasis inserted

20. Lydon, J., (2011), The Contemporary Catholic Teacher: A Reappraisal

of the Concept of Teaching as a Vocation in a Catholic Christian Context,

Saarbrücken, Germany, Lambert Academic Publishing

21. McMahon, Bishop M., (2009), Memorandum on Appointment of

Teachers to Catholic Schools, published on the Catholic Education Service

website www.catholiceducation.org.uk/

22. Groome, T H., (2003), Forging In the Smithy of the Teacher’s Soul in Prendergast, N., & Monahan, L., (Editors), (2003), Re-imagining The

Catholic School, Dublin, Veritas:41

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