Story is an intractable "knowledge energy" that links one person to another, one generation to another and ultimately all to God. Story is spoken, written, enacted, painted, sculpted, drawn, sung - an echo of our origin, a tradition-bond to our beginnings, a resonance of something pristine. God’s story and our stories are somehow original experiences, paragraphs of the same story. Over time, something happened to our mutual stories. Intellectual and gifted people began to reflect on our mutual stories and reached certain conclusions. These conclusions were codified into propositions, systems and creeds - systematic theology. Systematic theology is not a reflection of our raw experiences, it is an intellectual sorting out of the experiences in order to talk about them philosophically. Because systematic theology can be abstract, it has separated thought from life, belief and practice, words and their embodiment, making it more difficult, if not impossible, for us to believe in our hearts what we confess with our lips. If we delve enough into theology, we’ll get to the story, the raw story, the stuff of life, an event’s first voice. Let us delve into the theological musings and platitudes of our story and get to the raw story, the stuff of life, the events first voice, the pristine voice of God present in the life and story of individuals that make us what we are. If stories and therefore our story are to be considered to be good, they should have the following characteristics:-
Jesus read the signs of his times. Jesus began with compassion for those humiliated and rejected, for the suffering. He believed that man and woman can be liberated from all the consequences of sin: sickness, misery, frustration, fear, oppression and injustice. He believed the only power that can achieve this is the power of faith, the power of goodness and truth, the power of God. Jesus believed that there was a power that could resist the system, a motive greater and stronger than profit. The drive that motivated Jesus was compassion and faith (faith, hope and love). He saw it as the unleashing of the divine but thoroughly natural power of truth, goodness and beauty. As individuals in a Catholic school, we can begin to analyse our times in the same spirit as Jesus analysed his times. We would begin with compassion - compassion for the starving millions, for those who are humiliated and rejected, and for the billions of the future who will suffer because of the way we live today. When we discover our common humanity, we can begin to experience what Jesus experienced. We will only be in agreement with God when we value above all else the dignity of man as man, woman as woman. It is not the Christian Gospel which undermines man and woman in order to exalt God. It is too petty a God who can have glory only at the expense of the glory of man and woman. Faith in Jesus without respect and compassion for man and woman is a lie. "How much have we been basing ourselves upon the worldly values of money, possessions, prestige, status, privilege, power and upon group solidarities of family, race, class, party, religion and nationalism? To make these our supreme values is to have nothing in common with Jesus." Jesus is speaking to us in the events and problems of our times. Jesus can help us to understand the voice of Truth, but in the last analysis, it is we who must do and act. If we are to call ourselves Christian, and if we are to be faithful to our story, then:-
If we are not faithful to our story, our faith in Jesus is a lie.
The second part of our story begins in June 1762 with the birth of Edmund Rice. He was born into a tumultuous period in Ireland’s history, one characterised by religious, political and social repression, and appalling deprivation and degradation. Despite this, there emerged an influential urban Catholic middle class, the Catholic publishing movement, widespread catechetical activity and the organisation of popular Catholic education based in illegal ‘hedge’ schools. Edmund’s education in the main was under his parents’ roof. Catholics at that time were excluded from all public life and from much normal social activity. Any form of Catholic education was forbidden, and it was illegal for a Catholic to buy land, obtain a mortgage on it, rent it at a reasonable profit or inherit it in the acceptable manner. In 1778 and 1782, the first and second Catholic Relief Acts were passed repealing the penal laws. Edmund met Mary Elliott and they were married in 1785. Mary died in 1789 as the result of an accident after giving birth to a daughter, Mary Rice. The child was disabled and was taken care of at the family home at Westcourt until she died in Carrick-on-Suir on 23 January, 1859. After his bereavement, Edmund withdrew from social life, abandoned plans to remarry, and considered entering a continental monastery. In his spare time Edmund devoted himself to his religious duties and to the numerous Waterford charities of which he was a trustee or an administrator. Edmund’s decision to undertake a life of service to the education of the poor, an idea which had been germinating in his mind for some years, was crystallised by two events of 1797. In the first, Thomas Hussey, Bishop of Waterford, condemned proselytising schools and those Catholics who permitted their children to attend them. The second important development of 1797 was the good effect he saw in the moral and religious education of poor female children who were being instructed by the Presentation nuns. In 1802 Edmund opened his first school at Waterford. On the 15th August 1808, Edmund and six others made annual vows according to the rule and constitution of the Presentation Order. They took the vows of poverty, chastity, obedience, perseverance and the gratuitous instruction of the poor. The principle objective of the Brothers’ school was the Christian formation of the pupils. This was spelt out clearly in their Rule.
The greater part of the day in a Brothers’ school was spent teaching material which would help poor boys succeed in a hard and competitive society. Observers noted this and applauded it. They were aware of the increased self-respect of the pupils, and their increased usefulness to society. The Dean of Christ Church Cathedral, Waterford, the Rev. R. H. Ryland, wrote:-
Edmund Rice Education challenges all the act justly, to love tenderly and to walk humbly with their God according to Edmund’s story and dream. The goals of Edmund Rice Education are to break the cycle of poverty and to enable people to be transformed in their society. The worth and liberation of the individual enhanced by personal formation in the light of the Gospel and Christian values are essential in Edmund Rice Education. They are exemplified in the presence, availability and life of a mentor. Intrinsic to action emanating from Edmund’s story and dream are at least the following: The Dignity of the Person Self esteem is developed and the individual is empowered to make appropriate choices with regard to life and calling based on personal integrity. The Nurturing of Right Relationships The learning community is based on Gospel values expressed through a sense of belonging, forgiveness and toleration. Through a responsibility to the wider community, members are called to a critical stance on issues of social justice. A Clear Commitment to the Poor and Marginalised Sharing according to need, enrolment and employment policies based on the principles of justice, sharing of corporate resources on a needs basis and practical care of the earth’s resources are expressions of this commitment. Excellence in Teaching and Learning These are characterised by a continuing evaluation of curriculum and methodology, by a preparedness to be adaptive and responsive to students’ needs, by openness to change and by collaborative leadership. Curriculum Learning activities respond to the diverse needs of students by creating an accepting community in which they can celebrate their present achievements. These activities provide lifelong skills for future development. Partnership with Families Partnerships enable all members of the learning community to accept their rights and responsibilities and development commitment which is lifelong and mutually beneficial. Conclusion Learning communities need to be open to continual review of their performance.
The third part of our story is the story of St Laurence’s College. The Christian Brothers came to St Laurence’s College in 1915 and has had a Christian Brother Principal up to and including 1995. In 1990, the College celebrated its diamond jubilee. At the diamond jubilee dinner, speeches were given by former Principal and at present the deputy Provincial of the Christian Brothers in Queensland, Brother Tom Kruger, and former President of the Old Boys’ Association, Mr Michael Teys. These two men told the St Laurence’s story. It is a story of partnership between the Brothers, lay staff, parents and old boys. It is a College whose composition is cosmopolitan, containing a broad sample of society, a school population that is relatively classless. It is a school whose staff give a continual example of faith and Christian manliness and womanliness. It is a school that excludes no boy because of his parents inability to pay; the Brothers would rather go without. The Brothers lived simply, at times requiring donations from parents in order to go on holidays. It is a school whose vision splendid sees the students past and present as everlasting stars. It is a school whose old boys put their money, time and effort into people, not things. It is a school whose parents also have the vision splendid and who work tirelessly for the College. The extraordinary physical growth of the College is due to the parents and friends of the College. In its early history, St Laurence’s College was an assault weapon which liberated the poor and handed on the faith. It educated the poor and propelled them into positions of social and economic prominence. It was a bastion of faith. It is a school that extends the use of its facilities at a nominal rate to outside bodies and to other Christian Brothers’ Colleges. It is a school that sees it as important to give money and time to charity through the Student Council, the Edmund Rice Society and the St Vincent de Paul Society. It is a school which educates it boys to take their faith and compassion into Church, society, work and family. The third part of our story sees St Laurence’s College as:-
When a new teacher arrives at St Laurence’s College, s/he receives a copy of the mission statement. It can be seen around the College on various walls and at the front of the student handbook. The mission statement has been on the wall for some years, formulated in a context that is vastly different from today’s context. A mission statement is a declaration, a set of words. If it is a public statement of interiority, then it can be said to be a sacrament, a statement of something that actually happens. If it is a statement of words whose sole purpose is to justify the existence of an institution, it is meaningless and fraudulent. It is on a part with going to the Sacrament of Reconciliation and not being sorry, or making marriage vows without understanding their meaning. If a mission statement is a bunch of words, the institution can be criticised as expressing lofty rhetoric unmatched by institutional behaviour. A mission statement is a statement of focus. Focusing implies sorting out what will be in the foreground, or highlighted, from what will be relegated to the background. People who are clear about mission know what is central. Having focus means being clear about the purposes and means employed to achieve them. Being focused means that one is clear about what one is not trying to do. Often mission statements are statements of what is not being done or statements of guilt. A mission statement is unique to a particular context and time. Mission statements are not forever because the context changes and they became outdated. Creating a mission statement involves answering questions such as:-
If the group membership can answer these questions it just may occur that the grace of mission might just explode within them.
Having analysed the our story, and basically formulated the "raw stuff" of this story, I would suggest that the following mission statement could be a starting point in working towards a new mission statement:- MISSION STATEMENT As a Catholic School in the Christian Brothers’ tradition, a tradition which derives its inspiration from the Gospels and the charism of Edmund Rice, the founder of the Christian Brothers, St Laurence’s College aims to nurture in its students a personal relationship with Jesus Christ so that they many become men for others, men of prayer, men who can celebrate their faith, men who know its history and traditions, men who will critically think about their faith, men who can define what it means to be an Australian Catholic in today’s society. Students from St Laurence’s come from varying economic circumstances and some may be materially poor. Every attempt will be made to address this situation with compassion and make students aware of those less well off. The students are urged to assist and stand in solidarity with the poor and marginalised in our world and to be aware of social justice issues. High among the social justice issues promoted is the equality of all of us as daughters and sons of God, the acceptance of different cultures and traditions in our society, and the challenge of stewardship of our world. Central to St Laurence’s enterprise are its students. To them, regardless of their intellectual and physical attributes, is offered the opportunity to make optimum use of their gifts and talents, thereby enabling them to develop their capacities and to come to self knowledge and self acceptance. The students are encouraged towards individuality and independence of thought which will empower them to make morally appropriate decisions in a world where many choices are possible. From its beginning, St Laurence’s has had a special commitment to serve the poor and those with particular difficulties. There has been a recommitment to that service and also a growing recognition of the diverse needs of boys who come from difficult circumstances which can affect their school life. St Laurence’s staff are essential to its effectiveness, and the College seeks to ensure that they are committed, competent, integrated, and accept that they all exercise a key role in spiritual leadership. The primary role of parents in the education of their sons is recognised and supported by St Laurence’s, and the College welcomes parental involvement and support in the life of the school. St Laurence’s College is a school that looks with hope to the future and aims to become more effective through providing opportunities for students, staff, parents, board and old boys to be involved in reflection and decision-making that will further strengthen this community which has already and continues to enrich the lives of those it serves. If we forget our story, this beautiful and meaningful song will be one of discord and noise. "If I forget you, my God, silence my singing! Silence my song". "Once upon a time there were two bears …. This is the story of Snow White and the four dwarfs …. Mary had a little dog …." John Nash |
