CHARISM OF GOOD SAMARITAN EDUCATION

Charism in the Church Charism is a pure gift of God for the good of the Church. Charism attracts people to engage in an overall task together, providing a constancy of orientation while allowing for internal growth and change1.

Charism can be described as:

A story to enter A language to speak

A group to which to belong A way to pray

A work to undertake A face of God to see

Claude Marechal

Statement of the Charism of Good Samaritan Education The charism of Good Samaritan Education is centred on the person of Jesus Christ in the communal seeking of God, believing that it is together – not as isolated individuals – that we go to God (Rule of Benedict 72:12), our hearts overflowing with the inexpressible delight of love (Rule of Benedict Prologue 49).

Enriched and inspired by the Parable of the Good Samaritan (Luke 10: 25-37) the Rule of Benedict and the Sisters of the Good Samaritan, the mission of Good Samaritan Education is to sustain and nurture communities of learning in the Catholic tradition.

Such faith communities of learning are formed by essential values drawn from the Rule of Benedict: love of neighbour, prayer, stability, conversatio, obedience, discipline, humility, stewardship, hospitality, community, justice and peace.

1 Paulus P.P.VI, Evangelica Testificatio,#11, June 29, 1971.

Parable of the Good Samaritan

The Rule of Benedict

Good Samaritan Education Statutes

Statement of Charism

Philosophy of Education

Life and

Mission

ORIGINS OF GOOD SAMARITAN EDUCATION Since 1861 the Institute of the Sisters of the Good Samaritan has shared in the mission of Catholic education in

Australia. In reading the signs of the times as they relate to the Institute and its schools, the Sisters of the

Good Samaritan discerned that 2011 was the appropriate time to embrace a new and different future.

In common accord with the Archbishops of Brisbane, Melbourne and Sydney and the Bishops of Broken Bay

and Wollongong, the Superior of the Institute, Sr Clare Condon, established Good Samaritan Education. With

the agreement of the other four diocesan Bishops, the Archbishop of Sydney, George Cardinal Pell, constituted

Good Samaritan Education a collegial public juridic person. Good Samaritan Education assumed the Institute's

rights and obligations pertaining to the ministry of Catholic education.

In continuing the mission that Jesus Christ gave to the Church, Good Samaritan Education is called to ensure

that In All Things May God Be Glorified - In Omnibus Glorificetur Deus. (Rule of Benedict 57:9)

PURPOSE OF GOOD SAMARITAN EDUCATION The purpose of Good Samaritan Education is to foster ecclesial communion "of life, of charity and of truth" and

to share in the mission of God through the ministry of Catholic education (Statutes 5).

The mission of Good Samaritan Education is grounded in:

– Parable of the Good Samaritan

– Rule of Benedict

– Good Samaritan Education Statutes

– Good Samaritan Education Statement of Charism

– Good Samaritan Education Philosophy of Education

FORMATION

Spiritual formation is a dynamic and challenging lifelong journey. It is about enabling people to grow as human

beings and as disciples of Christ so that they might truly respond to the Gospel call to bring about the reign of

God. It is about the transformational experience that is the mystery of God’s work in the human heart.

Christian spiritual formation is both personal and communal in its vision and praxis.

FORMATION POLICY

Benedict’s invitation to “ Listen carefully and attend with the ear of the heart” (Prologue 1) is extended to all

who are called to engage with the Gospel and live out the values of Good Samaritan Benedictine spirituality.

All who accept the invitation to join the Good Samaritan Education community will participate in formation

programs and experiences to assist them to grow in understanding of their ministry within the mission of the

Catholic Church.

FORMATION FRAMEWORK The Formation Framework rests on three pillars that are centred on Christ - Prayer, Community and Mission.

The Framework reflects an holistic understanding of formation; it is respectful of the individual context and

journey, and at the same time is developed within a communal perspective of mission.

It applies to members of Good Samaritan Education and all engaged in governance and teaching in Good

Samaritan schools. The volunteer status of many participants and the geographic spread of Good Samaritan

schools are taken into account. The approach is multi-modal, respecting participants as adult learners.

Formation programs within the Framework address the ongoing development of:

human qualities critical to forming wholesome relationships and building Christian community

a spirituality and practice of prayer that underpins a shared ethos and animates ministry

adequate knowledge in theological and pastoral studies to support a shared understanding of

mission

the practical pastoral abilities to serve in the ministry of Catholic education2

2 John Paul II, Pastoras Da Vobis, 1992, Ch 5

GOOD SAMARITAN EDUCATION FORMATION FRAMEWORK

Christ

Good Samaritan Education is centred on Jesus Christ and his mission and therefore provides

formation experiences that...

encourage all members to nurture a personal relationship with Jesus

invite members into a communion that originates in the Triune God and is freely given to us in the

mystery of Christ and his Church

are immersed in the richness of scripture

challenge members to respond to the gospel call of the Parable of the Good Samaritan and the Rule of

Benedict

articulate and animate the essential values of Good Samaritan Benedictine education

challenge members to welcome the other as Christ (RB53:1; Matt 25:35)

continue to educate members in both the richness and challenge of Church teachings

Let them prefer nothing whatever to Christ…RB 72:11

CHRIST

Who is my

neighbour?

PRAYER

COMMUNITY

MISSION

Application

Encountering Christ and responding to the Gospel call through knowing, entering and shaping the Good Samaritan

Benedictine story

Mission

Good Samaritan Education shares in God’s mission, given to us by Jesus Christ and expressed in

the Gospels and therefore provides formation experiences that...

deepen members' engagement with the parable of the Good Samaritan and the command of Jesus that

we "go, and do likewise" (Luke 10:37)

require a practical response to the question "Who is my neighbour?" particularly as applied to the

conduct of Good Samaritan schools

inspire an outward orientation by members to ask who in the community are in need of healing,

freedom and love and how can they be reached

develop members' understanding of what it means to be a Good Samaritan Catholic school as "a true

and proper ecclesial entity..., ' in which faith, culture and life are brought into harmony' in the 21st

century (The Catholic School on the Threshold of the New Millennium, 11)

promote understanding of the rights and duties of members in canon and civil law

stir members to respond to the imperative of the Church’s teaching on social justice

See how the Lord in his love shows us the way of life...Prologue 20

Community

Good Samaritan Education by its nature is collegial and therefore provides formation experiences

that...

value communion which originates in the Triune God, as the authentic medium of human existence

help members to live in deeper communion with God and each other

provide for growth in mutual respect and recognition of the dignity of each person

develop the skills of discernment and shared decision making

nurture a spirit of compassion, hospitality and welcome

clarify the responsibilities associated with various roles in Good Samaritan education

May Christ lead us all together to everlasting life… RB72:12

Prayer

Good Samaritan Education is directed to the seeking of God and therefore provides formation

experiences that...

respond to the Gospel through liturgy, sacrament, prayer, especially lectio divina, and contemplation

provide and support conversion and transformation opportunities through programmed retreats,

reflection days, liturgical celebrations, spiritual companioning, mentoring and immersion experiences

recognise the richness of other faith traditions and cultural expressions of faith

We believe that the Divine Presence is everywhere…RB 19:1

ESSENTIAL VALUES OF GOOD SAMARITAN BENEDICTINE EDUCATION

Adapted from Association of Benedictine Colleges & Universities Statement (The Ten Hallmarks of Benedictine Education): Education within the Benedictine Wisdom Tradition rev. 27 August 2007. Source: http://www.abcu.info

LOVE OF CHRIST AND NEIGHBOUR

Benedictine life, like that of all Christians, is first and foremost a response to God’s astonishing love for humankind, a

love expressed in the free gift of God’s beloved Son, Jesus Christ. Love tops Benedict’s list of tools for good works (RB

5:10, 7:67-69, 4. 1-2).

PRAYER

Benedictine schools cultivate a fundamental attentiveness to the ways in which God is present in the human mind and

heart and, indeed, in all creation. Lectio divina is the slow meditative reading of Scriptures and other sacred texts with

the intention of discerning how God is at work right now in the world and calling within the individual’s own heart.

STABILITY

Stability shapes a Benedictine way of life. All commit themselves to seeking God. They resolve to pursue this, their

heart’s deepest desire, together, day in and day out, in good times and in bad, throughout the span of their lives.

CONVERSATIO

The Benedictine word conversatio means the process of letting go of self-centred preoccupations and false securities

so that the divine life at the core of one’s being becomes manifest in a trustworthy pattern of living.

OBEDIENCE

Benedict begins the Rule with the exhortation “Listen” emphasising the stance required of all who seek wisdom.

Obedience is putting into practice what is learned by listening to the other “with the ear of the heart” (RB Prol. 1).

DISCIPLINE

Benedictine life is built around a fundamental discipline of prayer, work and relationships and seeks to free people to

take delight in God’s presence within the self, the community and the world.

HUMILITY

The Benedictine way of life seeks an accurate knowledge of self, a pervasive awareness of God’s presence and

dependence on others and creation itself. Benedictines recognise their limitations without losing hope and accept

their gifts without becoming arrogant because the measure of their lives is not found in themselves alone.

STEWARDSHIP

At its core the Rule seeks to foster a fundamental reverence toward the creation that God has made. St. Benedict

exhorts his followers to regard all the tools and goods of the monastery as the sacred vessels of the altar (RB 31.10).

HOSPITALITY

St. Benedict accords special attention to Christ’s unexpected arrival in the person of the guest, whom he describes

alternately as poor and as a stranger. A blessing accompanies both the offering and the receiving of hospitality.

COMMUNITY

Benedictine community is rooted in a particular place in which mutual service, especially in mundane everyday life, is

demanded of all with no expectation of individual reward. It is a challenge to contribute to a living, flesh and blood

community on such terms.

JUSTICE AND PEACE

The aim of Benedictine life is to find peace. We must pursue it and work for it. It is an active ordering of life so that

peace is the outcome. Peace is a feature of just communities - for peace to reign, justice is fundamental.

GOOD SAMARITAN EDUCATION

PHILOSOPHY OF EDUCATION

All in Good Samaritan education commit themselves to a vision of Catholic education that:

(a) draws on the strength of the Good Samaritan Benedictine tradition

We value:

the dignity of each person

an academic school environment which is at the forefront of modern educational developments

a love of learning

a holistic view of education and an integrated curriculum which will challenge and foster the creativity,

initiative and ability of each student

respect for individual differences so that "the strong have something to strive for and the weak nothing to

run from (Rule of Benedict 64:9)

the integration of faith and life

an appreciation of beauty and the diversity of cultural values

wise stewardship which reverences the earth and its resources

a balance of prayer and work

(b) is directed to the seeking of God

Life is a journey in search of God, the Creator, Word and Spirit. We reverence the Scriptures as nourishment and

guide in the seeking of God. We express our longing for and praise of God in personal, communal and liturgical

prayer. Because God has become one with us in Jesus Christ, we believe that our lived experience is the meeting

place with the divine. Our plans and endeavours are so arranged "that in all things God may be glorified".

(c) is centred on Jesus Christ and his mission

Personal commitment to Jesus Christ and his mission is central to our educational ministry. Inspired by the

example of the Samaritan of Luke's gospel and by Polding's compassionate missionary vision, we commit

ourselves to a Gospel way of life, responding with energy and creativity to the challenge of our social reality. We

have special concern for, and aim to stand in solidarity with, those on the margins of society.

(d) is committed to partnership and to Christian community

Our educational settings, where we work in a spirit of collaboration, teamwork and partnership, witness to the

possibility of Christian community. We aim to foster inclusive communities where all are encouraged to

contribute with the "good gifts" given them (cf Rule of Benedict Prologue 21) and so build up the Body of Christ

(cf 1 Corinthians 12).

(e) is committed to participative leadership

We acknowledge the key dimensions of educational, spiritual and managerial leadership. We affirm a leadership

style which fosters the gifts and leadership potential of all members of the school community. Drawing upon the

wisdom both within and beyond the school community, we promote a discernment model of decision-making.

(f) is responsive to its cultural context

The Spirit's unifying force is what unites us in the midst of our cultural plurality. We recognise, accept and

respect the differences among cultures and races in our school communities. We generously contribute to and

critique the society in which we live.

February 2000, Edited 2003