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3秒自动关闭窗口The Catholic School on the Threshold of the Third Millennium
CONGREGATION FOR CATHOLIC EDUCATION(for Seminaries and Educational
Institutions)
THE CATHOLIC SCHOOLON THE THRESHOLDOF THE
THIRD MILLENNIUM
Introduction
1. On the threshold of the third millennium education faces new challenges
which are the result of a new socio-political and cultural context. First and
foremost, we have a crisis of values which, in highly developed societies in
particular, assumes the form, often exalted by the media, of subjectivism, moral
relativism and nihilism. The extreme pluralism pervading contemporary society
leads to behaviour patterns which are at times so opposed to one another as to
undermine any idea of community identity. Rapid structural changes, profound
technical innovations and the globalization of the economy affect human life
more and more throughout the world. Rather than prospects of development for
all, we witness the widening of the gap between rich and poor, as well as
massive migration from underdeveloped to highly-developed countries. The
phenomena of multiculturalism and an increasingly multi-ethnic and
multi-religious society is at the same time an enrichment and a source of
further problems. To this we must add, in countries of long-standing
evangelization, a growing marginalization of the Christian faith as a reference
point and a source of light for an effective and convincing interpretation of
existence.
2. In the specifically educational field, the scope of educational functions
has broadened, becoming more complex, more specialized. The sciences of
education, which concentrated in the past on the study of the child and
teacher-training, have been widened to include the various stages of life, and
the different spheres and situations beyond the school. New requirements have
given force to the demand for new contents, new capabilities and new educational
models besides those followed traditionally. Thus education and schooling become
particularly difficult today.
3. Such an outlook calls for courageous renewal on the part of the Catholic
school. The precious heritage of the experience gained over the centuries
reveals its vitality precisely in the capacity for prudent innovation. And so,
now as in the past, the Catholic school must be able to speak for itself
effectively and convincingly. It is not merely a question of adaptation, but of
missionary thrust, the fundamental duty to evangelize, to go towards men and
women wherever they are, so that they may receive the gift of salvation.
4. Accordingly, the Congregation for Catholic Education, during this time of
immediate preparation for the great jubilee of the year 2000, and as it
celebrates the thirtieth anniversary of the creation of the Schools Office(1)
and the twentieth anniversary of The Catholic School, published on 19th
March 1977, proposes to &focus attention on the nature and distinctive
characteristics of a school which would present itself as Catholic&.(2)
It therefore addresses this circular letter to all those who are engaged in
Catholic schooling, in order to convey to them a word of encouragement and hope.
In particular, by means of the present letter, the Congregation shares their joy
for the positive fruits yielded by the Catholic school and their anxiety about
the difficulties which it encounters. Furthermore, the teachings of the Second
Vatican Council, innumerable interventions of the Holy Father, ordinary and
extraordinary Assemblies of the Synod of Bishops, Episcopal Conferences and the
pastoral solicitude of diocesan Ordinaries, as well as international Catholic
organisations involved in education and schooling, all support our conviction
that it is opportune to devote careful attention to certain fundamental
characteristics of the Catholic school, which are of great importance if its
educational activity is to be effectual in the Church and in society. Such are:
the Catholic school as a place of integral education of the human person
through a clear educational project of which Christ is the foundation;(3)
its ecclesial a its mission of education as a work of
it the traits which should characterize the educating
community.
Joys and difficulties
5. We retrace with satisfaction the positive course of the Catholic school
over the past decades. First and foremost, we must recognize the contribution it
makes to the evangelizing mission of the Church throughout the world, including
those areas in which no other form of pastoral work is possible. Moreover, in
spite of numerous obstacles, the Catholic school has continued to share
responsibility for the social and cultural development of the different
communities and peoples to which it belongs, participating in their joys and
hopes, their sufferings and difficulties, their efforts to achieve genuine human
and communitarian progress. In this respect, mention must be made of the
invaluable services of the Catholic school to the spiritual and material
development of less fortunate peoples. It is our duty to express appreciation
for the Catholic school's contribution to innovation in the fields of pedagogy
and didactics, and the strenuous commitment of so many men and women, especially
of all those religious and laity who see their teaching as a mission and true
apostolate.(4) Finally, we cannot forget the part played by Catholic schools in
organic pastoral work and in pastoral care for the family in particular,
emphasizing in this respect their discreet insertion in the educational dynamics
between parents and their children and, very especially the unpretentious yet
caring and sensitive help offered in those cases, more and more numerous above
all in wealthy nations, of families which are &fragile& or have broken
6. The school is undoubtedly a sensitive meeting-point for the problems
which beseige this restless end of the millennium. The Catholic school is thus
confronted with children and young people who experience the difficulties of the
present time. Pupils who shun effort, are incapable of self-sacrifice and
perseverance and who lack authentic models to guide them, often even in their
own families. In an increasing number of instances they are not only indifferent
and non-practising, but also totally lacking in religious or moral formation. To
this we must add — on the part of numerous pupils and families — a
profound apathy where ethical and religious formation is concerned, to the
extent that what is in fact required of the Catholic school is a certificate of
studies or, at the most, quality instruction and training for employment. The
atmosphere we have described produces a certain degree of pedagogical tiredness,
which intensifies the ever increasing difficulty of conciliating the role of the
teacher with that of the educator in today's context.
7. Among existing difficulties, there are also situations in the political,
social and cultural sphere which make it harder or even impossible to attend a
Catholic school. The drama of large-scale poverty and hunger in many parts of
the world, internal conflicts and civil wars, urban deterioration, the spread of
crime in large cities, impede the implementation of projects for formation and
education. In other parts of the world, governments themselves put obstacles in
the way, when they do not actually prevent the Catholic school from operating,
in spite of the progress which has been made as far as attitude, democratic
practice and sensitivity to human rights are concerned. Finance is a source of
further difficulties, which are felt more acutely in those states in which no
government aid is provided for non state schools. This places an almost
unbearable financial burden on families choosing not to send their children to
state schools and constitutes a serious threat to the survival of the schools
themselves. Moreover, such financial strain not only affects the recruiting and
stability of teachers, but can also result in the exclusion from Catholic
schools of those who cannot afford to pay, leading to a selection according to
means which deprives the Catholic school of one of its distinguishing features,
which is to be a school for all.
Looking ahead
8. This overview of the joys and difficulties of the Catholic school,
although not pretending to exhaust its entire breadth and depth, does prompt us
to reflect on the contribution it can make to the formation of the younger
generation on the threshold of the third millennium, recognising, as John Paul
II has written, that &the future of the world and of the Church belongs to
the younger generation, to those who, born in this century, will reach
maturity in the next, the first century of the new millennium&.(5) Thus the
Catholic school should be able to offer young people the means to acquire the
knowledge they need in order to find a place in a society which is strongly
characterized by technical and scientific skill. But at the same time, it should
be able, above all, to impart a solid Christian formation. And for the Catholic
school to be a means of education in the modern world, we are convinced that
certain fundamental characteristics need to be strengthened.
The human person and his or her education
9. The Catholic school sets out to be a school for the human person and of
human persons. &The person of each individual human being, in his or her
material and spiritual needs, is at the heart of Christ's teaching: this is why
the promotion of the human person is the goal of the Catholic school&.(6)
This affirmation, stressing man's vital relationship with Christ, reminds us
that it is in His person that the fullness of the truth concerning man is to be
found. For this reason the Catholic school, in committing itself to the
development of the whole man, does so in obedience to the solicitude of the
Church, in the awareness that all human values find their fulfilment and unity
in Christ.(7) This awareness expresses the centrality of the human person in the
educational project of the Catholic school, strengthens its educational
endeavour and renders it fit to form strong personalities.
10. The social and cultural context of our time is in danger of obscuring &the
educational value of the Catholic school, in which its fundamental reason for
existing and the basis of its genuine apostolate is to be found&.(8)
Indeed, although it is true to say that in recent years there has been an
increased interest and a greater sensitivity on the part of public opinion,
international organizations and governments with regard to schooling and
education, there has also been a noticeable tendency to reduce education to its
purely technical and practical aspects. Pedagogy and the sciences of education
themselves have appeared to devote greater attention to the study of
phenomenology and didactics than to the essence of education as such, centred on
deeply meaningful values and vision. The fragmentation of education, the generic
character of the values frequently invoked and which obtain ample and easy
consensus at the price of a dangerous obscuring of their content, tend to make
the school step back into a supposed neutrality, which enervates its educating
potential and reflects negatively on the formation of the pupils. There is a
tendency to forget that education always presupposes and involves a definite
concept of man and life. To claim neutrality for schools signifies in practice,
more times than not, banning all reference to religion from the cultural and
educational field, whereas a correct pedagogical approach ought to be open to
the more decisive sphere of ultimate objectives, attending not only to &how&,
but also to &why&, overcoming any misunderstanding as regards the
claim to neutrality in education, restoring to the educational process the unity
which saves it from dispersion amid the meandering of knowledge and acquired
facts, and focuses on the human person in his or her integral, transcendent,
historical identity. With its educational project inspired by the Gospel, the
Catholic school is called to take up this challenge and respond to it in the
conviction that &it is only in the mystery of the Word made flesh that the
mystery of man truly becomes clear&.(9)
The Catholic school at the heart of the Church
11. The complexity of the modern world makes it all the more necessary to
increase awareness of the ecclesial identity of the Catholic school. It is from
its Catholic identity that the school derives its original characteristics and
its &structure& as a genuine instrument of the Church, a place of real
and specific pastoral ministry. The Catholic school participates in the
evangelizing mission of the Church and is the privileged environment in which
Christian education is carried out. In this way &Catholic schools are at
once places of evangelization, of complete formation, of inculturation, of
apprenticeship in a lively dialogue between young people of different religions
and social backgrounds&.(10) The ecclesial nature of the Catholic school,
therefore, is written in the very heart of its identity as a teaching
institution. It is a true and proper ecclesial entity by reason of its
educational activity, &in which faith, culture and life are brought into
harmony&.(11) Thus it must be strongly emphasized that this ecclesial
dimension is not a mere adjunct, but is a proper and specific attribute, a
distinctive characteristic which penetrates and informs every moment of its
educational activity, a fundamental part of its very identity and the focus of
its mission.(12) The fostering of this dimension should be the aim of all those
who make up the educating community.
12. By reason of its identity, therefore, the Catholic school is a place of
ecclesial experience, which is moulded in the Christian community. However, it
should not be forgotten that the school fulfils its vocation to be a genuine
experience of Church only if it takes its stand within the organic pastoral work
of the Christian community. In a very special way the Catholic school affords
the opportunity to meet young people in an environment which favours their
Christian formation. Unfortunately, there are instances in which the Catholic
school is not perceived as an integral part of organic pastoral work, at times
it is considered alien, or very nearly so, to the community. It is urgent,
therefore, to sensitize parochial and diocesan communities to the necessity of
their devoting special care to education and schools.
13. In the life of the Church, the Catholic school is recognised above all
as an expression of those Religious Institutes which, according to their proper
charism or specific apostolate, have dedicated themselves generously to
education. The present time is not without its difficulties, not only on account
of the alarming decrease in numbers, but also of a serious misunderstanding
which induces some Religious to abandon the teaching apostolate. In other words,
on the one hand the commitment to schooling is separated from pastoral activity,
while on the other it is not easy to reconcile concrete activities with the
specific demands of religious life. The fertile intuitions of saintly founders
and foundresses demonstrate, more radically than any other argumentation, the
groundless and precarious nature of such attitudes. We should also remember that
the presence of consecrated religious within the educating community is
indispensable, since &consecrated persons are able to be especially
effective in educational activities&;(13) they are an example of the
unreserved and gratuitous &gift& of self to the service of others in
the spirit of their religious consecration. The presence of men and women
religious, side by side with priests and lay teachers, affords pupils &a
vivid image of the Church and makes recognition of its riches easier&.(14)
Cultural identity of the Catholic school
14. From the nature of the Catholic school also stems one of the most
significant elements of its educational project: the synthesis between culture
and faith. Indeed, knowledge set in the context of faith becomes wisdom and life
vision. The endeavour to interweave reason and faith, which has become the heart
of individual subjects, makes for unity, articulation and coordination, bringing
forth within what is learnt in school a Christian vision of the world, of life,
of culture and of history. In the Catholic school's educational project there is
no separation between time for learning and time for formation, between
acquiring notions and growing in wisdom. The various school subjects do not
present only knowledge to be attained, but also values to be acquired and truths
to be discovered.(15) All of which demands an atmosphere characterized by the
search for truth, in which competent, convinced and coherent educators, teachers
of learning and of life, may be a reflection, albeit imperfect but still vivid,
of the one Teacher. In this perspective, in the Christian educational project
all subjects collaborate, each with its own specific content, to the formation
of mature personalities.
&Care for learning means loving& (Sap 6,17)
15. In its ecclesial dimension another characteristic of the Catholic school
has its root: it is a school for all, with special attention to those who are
weakest. In the past, the establishment of the majority of Catholic educational
institutions has responded to the needs of the socially and economically
disadvantaged. It is no novelty to affirm that Catholic schools have their
origin in a deep concern for the education of children and young people left to
their own devices and deprived of any form of schooling. In many parts of the
world even today material poverty prevents many youths and children from having
access to formal education and adequate human and Christian formation. In other
areas new forms of poverty challenge the Catholic school. As in the past, it can
come up against situations of incomprehension, mistrust and lack of material
resources. The girls from poor families that were taught by the Ursuline nuns in
the 15th Century, the boys that Saint Joseph of Calasanz saw running and
shouting through the streets of Rome, those that De la Salle came across in the
villages of France, or those that were offered shelter by Don Bosco, can be
found again among those who have lost all sense of meaning in life and lack any
type of inspiring ideal, those to whom no values are proposed and who do not
know the beauty of faith, who come from families which are broken and incapable
of love, often living in situations of material and spiritual poverty, slaves to
the new idols of a society, which, not infrequently, promises them only a future
of unemployment and marginalization. To these new poor the Catholic school turns
in a spirit of love. Spurred on by the aim of offering to all, and especially to
the poor and marginalized, the opportunity of an education, of training for a
job, of human and Christian formation, it can and must find in the context of
the old and new forms of poverty that original synthesis of ardour and fervent
dedication which is a manifestation of Christ's love for the poor, the humble,
the masses seeking for truth.
The Catholic school at the service of society
16. The school cannot be considered separately from other educational
institutions and administered as an entity apart, but must be related to the
world of politics, economy, culture and society as a whole. For her part the
Catholic school must be firmly resolved to take the new cultural situation in
her stride and, by her refusal to accept unquestioningly educational projects
which are merely partial, be an example and stimulus for other educational
institutions, in the forefront of ecclesial community's concern for education.
In this way the Catholic school's public role is clearly perceived. It has not
come into being as a private initiative, but as an expression of the reality of
the Church, having by its very nature a public character. It fulfils a service
of public usefulness and, although clearly and decidedly configured in the
perspective of the Catholic faith, is not reserved to Catholics only, but is
open to all those who appreciate and share its qualified educational project.
This dimension of openness becomes particularly evident in countries in which
Christians are not in the majority or developing countries, where Catholic
schools have always promoted civil progress and human development without
discrimination of any kind.(16) Catholic schools, moreover, like state schools,
fulfil a public role, for their presence guarantees cultural and educational
pluralism and, above all, the freedom and right of families to see that their
children receive the sort of education they wish for them.(17)
17. The Catholic school, therefore, undertakes a cordial and constructive
dialogue with states and civil authorities. Such dialogue and collaboration must
be based on mutual respect, on the reciprocal recognition of each other's role
and on a common service to mankind. To achieve this end, the Catholic school
willingly occupies its place within the school system of the different countries
and in the legislation of the individual states, when the latter respect the
fundamental rights of the human person, starting with respect for life and
religious freedom. A correct relationship between state and school, not only a
Catholic school, is based not so much on institutional relations as on the right
of each person to receive a suitable education of their free choice. This right
is acknowledged according to the principle of subsidiarity.(18) For &The
public authority, therefore, whose duty it is to protect and defend the liberty
of the citizens, is bound according to the principle of distributive justice to
ensure that public subsidies are so allocated that parents are truly free to
select schools for their children in accordance with their conscience&.(19)
In the framework not only of the formal proclamation, but also in the effective
exercise of this fundamental human right, in some countries there exists the
crucial problem of the juridical and financial recognition of non-state schools.
We share John Paul II's earnest hope, expressed yet again recently, that in all
democratic countries &concrete steps finally be taken to implement true
equality for non-state schools and that it be at the same time respectful of
their educational project&.(20)
Climate of the educating community
18. Before concluding, we should like to dwell briefly on the climate and
role of the educating community, which is constituted by the interaction and
collaboration of its various components: students, parents, teachers, directors
and non-teaching staff.(21) Attention is rightly given to the importance of the
relations existing between all those who make up the educating community. During
childhood and adolescence a student needs to experience personal relations with
outstanding educators, and what is taught has greater influence on the student's
formation when placed in a context of personal involvement, genuine reciprocity,
coherence of attitudes, life-styles and day to day behaviour. While respecting
individual roles, the community dimension should be fostered, since it is one of
the most enriching developments for the contemporary school.(22) It is also
helpful to bear in mind, in harmony with the Second Vatican Council,(23) that
this community dimension in the Catholic school is not a merely sociological
it has a theological foundation as well. The educating community,
taken as a whole, is thus called to further the objective of a school as a place
of complete formation through interpersonal relations.
19. In the Catholic school, &prime responsibility for creating this
unique Christian school climate rests with the teachers, as individuals and as a
community&.(24) Teaching has an extraordinary moral depth and is one of
man's most excellent and creative activities, for the teacher does not write on
inanimate material, but on the very spirits of human beings. The personal
relations between the teacher and the students, therefore, assume an enormous
importance and are not limited simply to giving and taking. Moreover, we must
remember that teachers and educators fulfil a specific Christian vocation and
share an equally specific participation in the mission of the Church, to the
extent that &it depends chiefly on them whether the Catholic school
achieves its purpose&.(25)
20. Parents have a particularly important part to play in the educating
community, since it is to them that primary and natural responsibility for their
children's education belongs. Unfortunately in our day there is a widespread
tendency to delegate this unique role. Therefore it is necessary to foster
initiatives which encourage commitment, but which provide at the same time the
right sort of concrete support which the family needs and which involve it in
the Catholic school's educational project.(26) The constant aim of the school
therefore, should be contact and dialogue with the pupils' families, which
should also be encouraged through the promotion of parents' associations, in
order to clarify with their indispensable collaboration that personalised
approach which is needed for an educational project to be efficacious.
Conclusion
21. The Holy Father has pointed out in a meaningful expression how &man
is the primary and fundamental way for the Church, the way traced out by Christ
himself&.(27) This way cannot, then, be foreign to those who evangelize.
Travelling along it, they will experience the challenge of education in all its
urgency. Thus it follows that the work of the school is irreplaceable and the
investment of human and material resources in the school becomes a prophetic
choice. On the threshold of the third millennium we perceive the full strength
of the mandate which the Church handed down to the Catholic school in that &Pentecost&
which was the Second Vatican Council: &Since the Catholic school can be of
such service in developing the mission of the
People of God and in promoting dialogue between the Church and the community
at large to the advantage of both, it is still of vital importance even in our
times&.(28)
Prot. N. 29096.
Rome, 28th December 1997, Solemnity of the Holy Family.
Pio Card. LaghiPrefect
Jos& Saraiva Martins
Tit. Archbishop of Tuburnica
The Sacred Congregation for Catholic Education was the new name given
to the Sacred Congregation for Seminaries and Universities by the Apostolic
Constitution Regimini ecclesiae universae, which was published on 15
August 1967 and in force as from 1 March 1968 (AAS, LIX [1967] pp. 885-928). The
Congregation now comprised a third section, the Schools Office, intended &to
develop further& the fundamental principles of education, especially in
schools (cfr. II Vatican Council, Declaration on Christian Education Gravissimum
educationis, Preface).
(2) S. Congregation for Catholic Education, The Catholic School, n.
(3) Cfr. S. Congregation for Catholic Education, The Catholic School,
(4) Cfr. II Vatican Council, Declaration on Christian Education Gravissimum
educationis, n. 8.
(5) John Paul II, Apostolic Letter Tertio Millennio Adveniente, n.
(6) Cfr. John Paul II, Address to the I National Meeting of the Catholic
School in Italy, in &L'Osservatore Romano&, 24 November 1991, p.
(7) Cfr. S. Congregation for Catholic Education, The Catholic School,
(8) S. Congregation for Catholic Education, The Catholic School, n.
(9) II Vatican Council, Pastoral Constitution on the Church in the Modern
World Gaudium et Spes, n. 22.
(10) John Paul II, Apostolic Exhortation Ecclesia in Africa, n. 102.
(11) Congregation for Catholic Education, Religious Dimension of
Education in a Catholic school, n. 34.
(12) Cfr. Congregation for Catholic Education, Religious Dimension of
Education in a Catholic school, n. 33.
(13) John Paul II, Apostolic Exhortation Vita Consecrata, n. 96.
(14) John Paul II, Apostolic Exhortation Christifideles Laici, n.
(15) Cfr. S. Congregation for Catholic Education, The Catholic School,
(16) Cfr. II Vatican Council, Declaration on Christian Education Gravissimum
educationis, n. 9.
(17) Cfr. Holy See, Charter of Rights of the Family, art. 5.
(18) Cfr. John Paul II, Apostolic Exhortation Familiaris consortio,
n. 40; cfr. Congregation for the Doctrine of the Faith, Instruction Libertatis
conscientia, n. 94.
(19) II Vatican Council, Declaration on Christian Education Gravissimum
educationis, n. 6.
(20) John Paul II, Letter to the Superior General of the Piarists,
in &L'Osservatore Romano&, 28 June 1997, p. 5.
(21) Cfr. S. Congregation for Catholic Education, Lay Catholics in
Witnesses to Faith, n. 22.
(22) Cfr. Ibid.
(23) Cfr. II Vatican Council, Declaration on Christian Education Gravissimum
educationis, n. 8.
(24) Congregation for Catholic Education, Religious Dimension of
Education in a Catholic school, n. 26.
(25) Cfr. II Vatican Council, Declaration on Christian Education Gravissimum
educationis, n. 8.
(26) Cfr. John Paul II, Apostolic Exhortation Familiaris consortio,
(27) Cfr. John Paul II, Encyclical Letter Redemptor hominis, n. 14.
(28) II Vatican Council, Declaration on Christian Education Gravissimum
educationis, n. 8.