More Lessons from the First Grade

Love of learning can began in kindergarten and first grade.

Yes, some of us loved school from day one. In the spring 1952, I was in first grade at Saint Teresa of Avila school in an Irish and Italian American neighborhood in Brooklyn. My family had a television, one of the first in our apartment house. The Lone Ranger, Howdy Dooty, Kate Smith were among my favorites. The McCarthy hearings annoyingly interfered with my shows!

Alistair CookieOne Sunday I was watching Omnibus hosted by a young Alistair Cooke [Alistair Cookie to Sesame Street fans!]. I saw Australian aborigines dancing around a fire. The voiceover said this was how human beings lived 50,000 years ago. The next day I told Sr. Mary Charlotte that I had seen how people lived 50,000 years ago. She said it must have been an anti-Catholic show, since the world was created 5,000 years ago according to the Bible. On three counts, I knew that she was wrong (perhaps even then TV had more authority than a mere school teacher!). (1) The world was indeed older than 5,000 years [I had seen the dinosaurs at the Museum of Natural History[1]]. (2) The Bible did not teach that [my father, who I thought was the smartest man in the world, read me the first chapter of Genesis; we could not find any dates]. (3) The Catholic Church in which I was totally immersed could not be teaching something so intuitively wrong [years later in high school I found out that in 1952 the Church did not teach that the world was 5000 years old]! Thus I knew she was wrong on these three counts. However, I was polite and didn’t tell her. But I knew that it was an important “Catholic thing” to get it right. I think my vocation as a Catholic intellectual began right there.

My mother who did not finish the 9th grade always stressed that her six children get as much education as possible. She also tweaked her highly educated son by giving him a copy of All I Need to Know I Learned in Kindergarten. I told her that I indeed learned all I needed to know in the Catholic kindergarten taught by the same Sr. Mary Charlotte who taught me first grade. The lesson I learned was that I needed to learn a whole lot more. Thus even from kindergarten and first grade one can have a vocation to life-long learning.

Here perhaps is an intimation of a solution for Catholic higher education’s failure of nerve. If only we would remember our first grade and the love of learning that it inspired!

Daniel Sheridan is Professor of Theology at Saint Joseph’s College of Maine and former Director of the Online Theology Program.

[1]In 1952, one of the great Catholic intellectuals of the 20th century, Pierre Teilhard de Chardin, was working in the fossil warehouse of the Museum of Natural History, about six miles from where I was watching Omnibus.

Does Reunion Include Dissolution?

Vatican IIThe Second Vatican Council met in the autumn months between 1962 and 1965. Therefore, some fiftieth anniversaries have already come and gone: the Council’s opening, the death of Pope St. John XXIII, and the election of Paul VI. Saint Joseph’s College has contributed its own recognition. This year and next, though, will mark the real fiftieth anniversaries—the passing of conciliar documents like Lumen Gentium, the Dogmatic Constitution of the Church, and Gaudium et Spes, the Pastoral Constitution of the Church in the Modern World. When you hear or read somebody comment “Vatican II revolutionized the Church,” these documents provide the sparks for that change. We do not suffer a shortage of accounts detailing the changes of Vatican II and their impact throughout the Church. As many of us know, conciliar enthusiasm has not swept everybody off their feet. Perhaps that is why these fiftieth anniversaries of the Council are so important. We are still, as Peter Huff has said, “on the sacred mountain,” seeking to make sense of the Council and its legacy.

Another conciliar document witnessing its golden anniversary this November is Unitatis Redintegratio, the Council’s decree on ecumenism. St. John’s Gospel includes Christ’s prayer to the Father that all His followers may be one, just as He and the Father are one (17:21). So, after the Church’s self-assessment (Lumen Gentium) but before turning its attention to the modern world, the Council duly considered the readily evident fact that Christianity stood torn asunder, represented by many churches instead of one, true, unified Church. Addressing and correcting this sad reality figured among Pope St. John XXIII’s inspiration for the Council. While he did not live to see its promulgation, Unitatis Redintegratio aptly addressed Pope John’s hope.   Non-Catholic Christians were recognized as possessing some, but not all, elements of the Gospel (#3). Furthermore, the Catholic faithful—lay and clergy—are called to “recognize the signs of the times and to take an active and intelligent part” in ecumenical work (#4). Honestly studying the beliefs of other Christians is no longer the purview of a specialized academic few, but now expected of everybody (#9).

Each conciliar document poses so many questions and new avenues of discovery, and Unitatis Redintegratio does not disappoint. A simple one might be: Do we thus give up everything for the Council’s vision? Out with the old, in with the new? Within twenty years of the Council’s conclusion some Catholic theologians called for a complete reorganization of the Church’s perception of itself and other churches and religious traditions. From now on, the argument went, being truly Christian meant de-emphasizing uniquely Christian elements and eschewing many proudly Catholic expressions. So it seemed that Roman Catholic Christian renewal involved dissolving oneself, or at least one’s ecclesiology and theology.

True to form, though, Unitatis Redintegratio contains answers to the very questions it has prompted. The Council fathers made very clear that while common prayer might foster unity, common worship services could often give the wrong impression. Catholics should remain Catholic, while Baptists, Presbyterians, and Pentecostals attended their own affairs (#8). Common concerns such as feeding the poor and serving those afflicted by disaster, though, demonstrated to the world that unity for which Christ had prayed (#12). Finally, almost twenty years ago Pope St. John Paul II addressed the Council’s call to ecumenical dialogue. The papacy, so long a visible obstacle to Protestants, still could serve the pursuit of unity. Some critics seemed dismayed that Catholic intransigence had, once again, reared its ugly head. But John Paul’s reaffirmation of the Council should not have surprised many. Unitatis itself had declared: “Every renewal of the Church essentially consists in an increase of fidelity to her own calling” (#6). That call included the realization that God alone can bring about true Christian unity (#24). Therefore, the road to reunion runs right through the heart of the Church itself.

Guest blogger Jeffrey Marlett blogs at Spiritual Diabetes.