David Card and his goals for Regis Jesuit High School

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For David Card, sending his children to a Catholic school was an easy decision.

“I think there’s something fundamental and holistic about bringing your faith and your spirituality into your full development process,” he said. “I’ve never considered anything else for my kids.”

In August, Card began to serve as the first lay president of Regis Jesuit High School, and second alumnus in the role (Class of 1987). In his new role, Card says he hopes he can make the possibility of an education at Regis a “real option” for qualified students with little financial resources.

Card replaces Rick Sullivan, who served as interim president of Regis Jesuit since Father Paul Sheridan resigned from the post due to health issues at the beginning of the 2015-2016 school year.

Card worked as Director of Development at the school from 1999 to 2003, and has served on Regis’ board of trustees for the past year.

Most recently, he served as president of Escuela de Guadalupe, a dual-language Catholic elementary school in Denver. He holds a master’s degree from the University of Colorado Denver and a bachelor’s degree from Regis University in Denver.

Denver Catholic sat down with Card, to speak with him about his new role, the school, and his philosophy on Catholic education.

Denver Catholic: What are the emotions that come to mind in coming back to your alma-mater to serve as its President?

David Card:  I’m excited for sure. Through Ignatian spirituality, the spirituality given to us by our founder, St. Ignatius, one of the things that’s really been internalized by me is this idea of indifference. That it’s not really what I want, but “Where is it that I am to be?” I’ve had that feeling about Regis for a long time. So there’s a contentedness with that. Certainly, in reality I know it’s a big job, so I’m excited, and there’s also some anxiousness, but the support I’ve received from the community has been enormous.

Denver Catholic: Would you mind elaborating on the foundational pillars that a student at Regis Jesuit will be formed in upon graduation?

David Card: I think (the pillars) really reflect the kind of inquiry that we want our students to engage in. This is all in the foundational spirituality of our Catholic Church and our Ignatian tradition. One of the things Regis really excels at, and Jesuit education excels at, is it provides wonderful pathways, especially for adolescents, to develop an authentic relationship with God.

Also, through the process of discernment what we’re trying to develop is a listening skill in our students. . . This way, they can listen for the signs and ways in which God is calling them to be and to serve. They have many opportunities to explore their gifts and talents, to be really cognoscente of the larger community and the world they live in. Also, they have the opportunity to have real practice in service so they can animate their lives with that service.

Denver Catholic: What are your future goals for Regis Jesuit?

David Card: We adopted a strategic plan on the board a little over a year ago. Excellence, which pertains to our students, to our faculty, and our facilities is one of the pillars. We really want to focus on the inclusiveness of Regis in terms of its diversity. . .We constantly have work to do in maintaining and developing infrastructure for the school, strengthening our financial resources, and get better at marketing who we are and what we do.

I think in general I want to imagine a school that any family who desires especially a faith-formative, rigorous education and thinks “I want my kid to go there” also feels like that’s a real possibility. I’m not sure that’s true right now. So, I really want to work on that. . . I think the most important thing is to continue what we’re doing here and ensuring that our people are exposed to our Jesuit Catholic tradition and that they’re preparing to bring that forth into the world.”

Denver Catholic: Speaking through your experience, what is necessary to propel Catholic education as we continue into the 21st century?

David Card: I think we have to be intentional about our mission. I think we have to be ever more creative in the way that we convey that. I think our culture can be challenging for that. At the same time, we have to continue to recognize that God is present in our culture.

I think on a practical level, the biggest challenge facing Catholic education is financial accessibility. We wrestle with that here (at Regis) and we’ve got a lot of work to do to ensure that really any student who’s academically qualified, along with the parents of that student, feel like this is a real option for them. We do a lot to support that but certainly, we have to do more. There’s always a constant tension between having a quality faculty and putting the resources in place for that to occur, and then having a tuition rate and a financial aid program that can really be accessible to every family.

Denver Catholic: With so many options that parents have in educating their children, why Catholic education?

David Card: I think there’s something fundamental and holistic about bringing your faith and your spirituality into your full development process. To me it is, I’ve never considered anything else for my kids. So I do think that more and more families are hungering for that. Even if they don’t have a faith tradition, they’re concerned about the lack of boundaries for the development for their child.

We’ve always been strong academically. Kids get an excellent college prep education at Regis but if it were just that, we wouldn’t be all that distinctive. I think it really is engaging kids in service, having them really look at themselves and try to figure out “How is it that I am and is there really an opportunity for me to hear where I’m called to be?”

COMING UP: For Love of Country: A Catholic Patriotism

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Our country has been through a lot this last year, as we all know. As many people have reacted against the founding and history of the United States, I have found myself drawn towards greater patriotism. By this, I simply mean a deeper appreciation of what I’ve been given by my country and also a growing realization of the duty I have to work for the common good, here and now. The Catechism of the Catholic Church speaks of this duty under the fourth commandment that enjoins honor not only to parents but also to anyone in authority.   

It is the duty of citizens to contribute along with the civil authorities to the good of society in a spirit of truth, justice, solidarity, and freedom. The love and service of one’s country follow from the duty of gratitude and belong to the order of charity. Submission to legitimate authorities and service of the common good require citizens to fulfill their roles in the life of the political community (2239). 

Catholics, and all people of good will, are called to a love and service of country in order to work for the common good.  

Eric Metaxas argues that the future of our country depends precisely upon the active role of Christians in his book, If You Can Keep It: The Forgotten Promise of American Liberty (Penguin, 2017). He describes something called the Golden Triangle, an idea he borrowed from Os Guinness, but which ultimately comes from the Founding Fathers. “The Golden Triangle of Freedom is, when reduced to its most basic form, that freedom requires virtue; virtue requires faith; and faith requires freedom. The three go round and round, supporting one another ad infinitum. If any one of the three legs of the triangle is removed, the whole structure ceases to exist” (54). John Adams, for example, related very clearly, “Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other” (quoted on 61). Metaxas comments, looking to specific examples around the world, “if you take God and faith and morality out of the equation, everything inevitably falls apart. It cannot be otherwise” (48). It cannot be otherwise. That may sound extreme, but we have many examples from Communist and Fascist countries and now even from movements within our country that aggressive secularism parallels a collapse of real freedom.  

The Constitution established an ordered liberty that requires responsibility and a determined effort of preservation. Hence the title of the book, taken from Benjamin Franklin, a republic “if you can keep it.” We are called to actively preserve our country: entering into a deeper understanding of the “idea” of America that undergirds the Republic as well as showing a loving determination to overcome challenges and threats to its continuance. This is not to whitewash the past, as we all know the injustices of our history. Metaxas argues that we can be grateful for the good and unique blessings of our heritage while also working to overcome failures. “To truly love America, one must somehow see both sides simultaneously” (226). Furthermore, by loving our country we are willing her good, drawing our own selves into the work for her good and helping her to be true to herself. “So that in loving America we are embodying her original intentions — we are indeed being America at her best — and in doing so we are calling her to her best, to be focused on doing all she can to fulfill the great promise which God has called her in bringing her into existence and shepherding her through trials and tribulations all these and centuries — and now” (235).  

As Catholics, we have a lot to offer our country by drawing from our rich intellectual and spiritual heritage. Michael Krom, a philosopher at St. Vincent College, provides us with a great resource in his new book, Justice and Charity: An Introduction to Aquinas’s Moral, Economic, and Political Thought (Baker, 2020). In an age of confusion, Catholics can bring greater clarity in our national discourse on the nature of human life, virtue, and politics. “We live in a time of ideological conflicts, in which the citizens of the nations of the modern world seem incapable of agreeing upon even the most basic of moral, economic, or political principles. Civil discourse has been replaced with violent protest, and reasoned dialogue with character assassination” (2). As Catholics, we should be able to look above all of this, literally: “While the Church does not force us to reject political citizenship, she demands that we direct it to the heavenly, and we can do that by heeding her call to engage the world rather than conform to it. I wrote this book out of the conviction that those who want to heed the Church’s call to engage our culture need to look to the past” (ibid.).  

Dr. Krom shows us that St. Thomas Aquinas has much to teach us about living the good life, in pursuit of a genuine freedom and happiness, and that this should inform a Catholic approach to economics and politics. It is hard to work for virtue if you don’t know what virtue really is, and difficult to act justly toward others if you don’t understand the nature of duty. Aquinas can help us to judge the direction of our country, as “a government cannot be called ‘good’ unless it promotes just moral and economic relationships between its citizens” (121). This is precisely the purpose of government — to promote right order and peace. We can’t just dispense with politics because, “the fact that humans find their fulfillment in political community means that situating their own good with the good of the community as a whole is central to happiness” (125). We are not isolated individuals and can’t attain a good and complete life on our own.  

Our ultimate good, however, is God, not the political life. Everything — all of our choices, including economic and political ones — must be directed to our ultimate goal. There are not “two ends to human existence, the earthly and the heavenly … [T]here is only one end, the beatific vision” (162). In this way the Church informs our citizenship. Krom explains “how inadequate this human law is as a teacher in the virtues, for it is limited in scope to the prevention of those vices from which even the wicked can refrain, and thus leaves those who seek after perfect virtue to their own devices … [H]uman law is in need of a higher law to truly bring about a just community” (155). Unfortunately, we’re seeing that our society is no longer even trying to prevent serious vice. Catholics and all believers have an important role to play, because “the lack of religion in the citizenry leads it down the path of totalitarianism. It Is absolutely critical that a people maintain a strong commitment to a transcendent measure of the common good in order to protect the true flourishing of its members” (171). Krom’s important work on justice and charity can teach us how a Catholic can exercise a proper patriotism, a true love of country.