Veraval:Kamgiri Ferfar Babat
The nature and role of religious education in schools has become the object of debate. In some cases, it is now the object of new civil regulations, which tend to replace religious education with teaching about the religious phenomenon in a multi-denominational sense, or about religious ethics and culture – even in a way that contrasts with the choices and educational aims that parents and the Church intend for the formation of young people.
Therefore, by means of this Circular Letter addressed to the Presidents of Bishops’ Conferences, this Congregation for Catholic Education deems it necessary to recall some principles that are rooted in Church teaching, as clarification and instruction about the role of schools in the Catholic formation of young people, about the nature and identity of the Catholic school, about religious education in schools, and about the freedom of choice of school and confessional religious education.
Education today is a complex task, which is made more difficult by rapid social, economic, and cultural changes. Its specific mission remains the integral formation of the human person. Children and young people must be guaranteed the possibility of developing harmoniously their own physical, moral, intellectual and spiritual gifts, and they must also be helped to develop their sense of responsibility, learn the correct use of freedom, and participate actively in social life (cf. c. 795 Code of Canon Law [CIC]; c. 629 Code of Canons for the Eastern Churches [CCEO]). A form of education that ignores or marginalises the moral and religious dimension of the person is a hindrance to full education, because “children and young people have a right to be motivated to appraise moral values with a right conscience, to embrace them with a personal adherence, together with a deeper knowledge and love of God.” That is why the Second Vatican Council asked and recommended “all those who hold a position of public authority or who are in charge of education to see to it that youth is never deprived of this sacred right” (Declaration Gravissimum educationis [GE ],1).
2. Such education requires the contribution of many agents of education. Parents, having given life to their children, are their primary and principal educators (cf. GE 3; John Paul II, Apostolic Exhortation Familiaris consortio [FC], 22 November 1981, 36; c. 793 CIC; c. 627 CCEO). For that reason, it is the responsibility of Catholic parents to look after the Christian education of their children (c. 226 CIC; c. 627 CCEO). In this primary task, parents need the subsidiary help of civil society and other institutions. Indeed, “the family is the primary, but not the only and exclusive educating community” (FC 40; cfr GE 3).
The nature and role of religious education in schools has become the object of debate. In some cases, it is now the object of new civil regulations, which tend to replace religious education with teaching about the religious phenomenon in a multi-denominational sense, or about religious ethics and culture – even in a way that contrasts with the choices and educational aims that parents and the Church intend for the formation of young people.
Therefore, by means of this Circular Letter addressed to the Presidents of Bishops’ Conferences, this Congregation for Catholic Education deems it necessary to recall some principles that are rooted in Church teaching, as clarification and instruction about the role of schools in the Catholic formation of young people, about the nature and identity of the Catholic school, about religious education in schools, and about the freedom of choice of school and confessional religious education.
Education today is a complex task, which is made more difficult by rapid social, economic, and cultural changes. Its specific mission remains the integral formation of the human person. Children and young people must be guaranteed the possibility of developing harmoniously their own physical, moral, intellectual and spiritual gifts, and they must also be helped to develop their sense of responsibility, learn the correct use of freedom, and participate actively in social life (cf. c. 795 Code of Canon Law [CIC]; c. 629 Code of Canons for the Eastern Churches [CCEO]). A form of education that ignores or marginalises the moral and religious dimension of the person is a hindrance to full education, because “children and young people have a right to be motivated to appraise moral values with a right conscience, to embrace them with a personal adherence, together with a deeper knowledge and love of God.” That is why the Second Vatican Council asked and recommended “all those who hold a position of public authority or who are in charge of education to see to it that youth is never deprived of this sacred right” (Declaration Gravissimum educationis [GE ],1).
2. Such education requires the contribution of many agents of education. Parents, having given life to their children, are their primary and principal educators (cf. GE 3; John Paul II, Apostolic Exhortation Familiaris consortio [FC], 22 November 1981, 36; c. 793 CIC; c. 627 CCEO). For that reason, it is the responsibility of Catholic parents to look after the Christian education of their children (c. 226 CIC; c. 627 CCEO). In this primary task, parents need the subsidiary help of civil society and other institutions. Indeed, “the family is the primary, but not the only and exclusive educating community” (FC 40; cfr GE 3).
