In relation to joy, Salkeld asserts that “a Catholic education aims to shape a student into an individual capable of living well … as becoming who God intends us to be is where eternity intersects with this world at present.” To rephrase, when we fulfill our calling from God, when we achieve holiness, our quest for genuine joy culminates. However, this does not happen spontaneously. It is the responsibility of Catholic schoolsSalkeld claims that the goal is to teach students the habits of a genuinely “good life” that will eventually bring them happiness.

In a similar vein, Salkeld emphasizes that it is the responsibility of Catholic educators to assist students in their pursuit of truth and, through that truth, their liberation. The initial step in this journey is recognizing that truth exists at all. This is especially significant in today’s culture, where many students believe that “everything is negotiable and no genuine answers are available” and consequently, “all they can genuinely aim for is acquiring some technical abilities that will enable them to earn a decent wage and enjoy a few basic comforts.” Current educational trends certainly reflect this, with a focus on “teaching students how to think, not what to think.” This is illustrated, for instance, by “common core” benchmarks that do not provide specific content suggestions but outline countless “critical thinking” abilities students are expected to cultivate. Where this approach falls short, as Salkeld rightly indicates, is that prior to engaging in critical thinking, students need to be supplied with content to analyze critically. The nature of this content is significant. It does not necessarily need to be overtly Catholic, but it should be grounded in and presented through a truth that “fulfills the human heart,” as Salkeld mentions. A truth that is both good and beautiful. A truth that is ultimately embodied by Jesus Christ.

Personal development for Catholic educators

After providing an in-depth outline of Christian anthropology and its primary connections with Catholic education, Salkeld employs Part II of his work for a more tangible examination of how this anthropology influences eight particular subject areas. However, if, as Salkeld asserts, this book is “first and foremost a professional development resource for Catholic teachers,” I would argue that Part I is likely the more critical section for all Catholic educators to read.

Based on my own anecdotal experience as a Catholic school principal frequently involved in the recruitment of new educators, numerous applicants can recognize the behaviors that constitute a school’s Catholic identity — such as attending Mass or beginning class and meals with prayer. However, very few are able to define what it truly means to possess a Catholic worldview and, more critically, explain how this perspective should influence teaching practices in the classroom. This is often due to a lack of comprehensive understanding of what this worldview encompasses. Alternatively, and perhaps more concerning, they may not be fully convinced of its validity. You cannot impart what you do not have. Consequently, these teachers would gain the most from thoroughly exploring the material in Part I. Failing to do so would render Part II merely a cursory response to a profound issue.

Ultimately, if an individual grasps, thoroughly and profoundly, a Christian understanding of humanity, and subsequently embodies a distinctly Catholic perspective in their own existence, the ideas and principles outlined in the subject-specific guide in Part II will emerge almost instinctively. Indeed, Salkeld recognizes this at the beginning of Part II, stating that, “when aiming to teach from a Catholic perspective, there is no replacement for immersing yourself in that worldview. Thus, the chief requirement for instructing all subjects from a Catholic perspective is to engage with our own intellectual (and spiritual!) development as Catholics.”

At this point, it is essential to acknowledge that Part II of “Educating for Eternity” does possess value. It is undoubtedly deserving of a thoughtful review, even if it occasionally lacks detailed information. Furthermore, “the subject-specific chapters can, despite occasional mentions of earlier sections, be engaged with in any sequence,” implying that educators have the flexibility to navigate to the portions that are most relevant to their disciplines.

Instructing learners for eternity

Having been a literature and history educator before transitioning into an administrative position, I initially turned to these sections and discovered them to be insightful, although sometimes deficient in actionable guidance.

The segment on literature emphasizes significantly the crucial part language holds in our belief system, and as Salkeld notes, “any worldview that regards language with such gravity is destined to generate remarkable literature.” He proceeds to elaborate on the links between language, creation, and the Incarnation, which, although valid conceptually, might not provide the particular, practical insights that some educators are looking for, especially those instructing elementary or middle school pupils who might struggle to comprehend these concepts.

In the segment discussing history, Salkeld indeed offers several useful, specific references for incorporating Catholic themes into history classes, highlighting the contributions of possibly lesser-known individuals, from Kateri Tekakwitha and Paul Miki to Charles Lwanga and Mark Ti Jianxiang. Furthermore, Salkeld’s consistent insistence that “the Bible’s vision of a transcendent God enables history as we perceive it — open-ended, attuned to authentic freedom — to be possible” serves as a clear, robust basis for instructing history from a Catholic standpoint and merits contemplation for any Catholic educator of history. Regrettably, he devotes a significant portion of the rest of the chapter to debunking prevalent historical misconceptions related to Catholicism and religion in general (e.g., the myth of religious violence, religion as a means to subjugate the masses, etc.), which, for those teachers interested, might be better investigated through more exhaustive writings on these subjects.

In summary, “Educating for Eternity” offers essential perspectives on the obstacles encountered in the realm of Catholic education today. If we genuinely aim to prepare our students for heaven, we need to do more than casually incorporate Catholic themes when it is convenient. Catholic educators must primarily embrace a Catholic worldview themselves, a distinctively Christian anthropology “founded on the belief that people exist for God.” It is solely when Catholic educators are deeply rooted in this worldview personally that it will influence not only the choice of content in their classrooms but also the manner in which they assist students in contemplating and interacting with this content. Salkeld accurately captures this idea, and his work serves as an outstanding foundation for all Catholic educators striving to enhance their comprehension of how our faith instructs us to perceive the world surrounding us with a constant focus on eternity.