The Congregation for Catholic Education just made public the instruction ‘The identity of the Catholic school for a culture of dialogue’, a text that aims (without actually succeeding) to clarify the powers of the so-called 'Catholic schools' and, at the same time, combine the legitimate authorities and obligations of students, parents and teachers in this type of center with the opening to the 'Educational Pact Global' sponsored by Pope Francis. Here you have the full text in Spanish.
Congregation for Catholic Education
THE IDENTITY OF THE CATHOLIC SCHOOL
FOR A CULTURE OF DIALOGUE
Instruction
Vatican City 2022
INTRODUCTION
1. At the World Congress entitled Educate today and tomorrow. A passion that is renewed, organized in 2015 by the Congregation for Catholic Education in Castel Gandolfo, attended by representatives of Catholic schools of all levels and backgrounds, one of the most prominent and topical points in the general debate was the need for greater awareness and consistency of catholic identity of Church educational institutions throughout the world. This same concern has been recalled in the last Plenary Assemblies of the Congregation, as well as in the meetings with the Bishops during the visits the threshold for. At the same time, the Congregation for Catholic Education has been confronted with cases of conflicts and appeals caused by different interpretations of the traditional concept of catholic identity of educational institutions in the face of rapid changes in recent years, in which the process of globalization has developed along with the growth of interreligious and intercultural dialogue.
2. It has seemed opportune, therefore, to offer, within the competence of the Congregation for Catholic Education, a more profound and up-to-date reflection and orientation on the value of catholic identity of educational institutions in the Church, to offer criteria adapted to the challenges of our time, in continuity with the criteria that have always been valid. Furthermore, as Pope Francis said, “we cannot build a culture of dialogue if we do not have an identity”February 10, 2022.
3. This Instruction, the fruit of reflection and consultation at the various institutional levels, intends to be a contribution that the Congregation for Catholic Education offers to all those who work in the field of school education, beginning with the Episcopal Conferences, the Synod of Bishops or the Council of Hierarchs, up to the Ordinaries, the Superiors of the Institutes of Consecrated Life and the Societies of Apostolic Life, as well as the Movements, the Associations of the Faithful, other organizations and people who have in common the request ministry for education.
4. As they are general criteria, intended for the entire Church to safeguard ecclesial unity and communion, they must be updated in the different contexts of the local Churches scattered throughout the world, according to the principle of subsidiarity and the synodal path, depending on the different institutional powers.
5. The Congregation for Catholic Education hopes that this contribution will be accepted as an opportunity to reflect and deepen this important theme that refers to the very essence and the reason for the historical presence of the Church in the field of education. and of the school, in obedience to its mission of announcing the Gospel by teaching all nations (cf. Mt 28, 19-20).
6. The first part of the Instruction frames the discourse of the presence of the Church in the school world in the general context of its evangelizing mission: the Church as mother and teacher in its historical development with the different emphases that have enriched its work in time and space until today . The second chapter deals with the various subjects that operate in the school world with different assigned and organized roles, according to the canonical norms in a Church with its multiple charisms donated by the Holy Spirit, but also according to its hierarchical nature. The last chapter is dedicated to some critical points that may arise in the integration of all the different aspects of school education in the concrete life of the Church, as it results from the experience of this Congregation in dealing with the problems that come to it from the private churches.
7. As can be seen, this is not a general treatise and even less a complete text on the subject of catholic identity, but of a deliberately synthetic and practical tool that can serve to clarify some current issues and, above all, to avoid conflicts and divisions in the essential field of education. In fact, as Pope Francis observed in relaunching the event of a Global Educational Pact, "education is betting and giving the present the hope that breaks the determinisms and fatalisms with which the selfishness of the strong, the conformism of the weak and the ideology of the utopians want to impose themselves as many times as the only possible way"4.23). We can ask ourselves: why this particular attention of Jesus towards the sick, to such an extent that it also becomes the main work of the mission of the apostles, sent by the Master to announce the Gospel and to heal the sick? (cf.. Only strong and supportive action by the Church in the field of education in a world that is increasingly fragmented and conflictive can contribute both to the evangelizing mission entrusted to it by Jesus and to the construction of a world in which men feel that they are brothers , because "we are convinced that only with this awareness of children who are not orphans can we live in peace with each other"[3].
CHAPTER I:
CATHOLIC SCHOOLS IN THE MISSION OF THE CHURCH
The mother and teacher Church
8. The Second Vatican Ecumenical Council recovered from the Fathers, among others, the maternal image of the Church, as an expressive icon of her nature and mission. The Church is the generating mother of believers, because she is the bride of Christ. Almost all conciliar documents are based on the motherhood of the Church to reveal her mystery and her pastoral action, as well as to extend her love in an ecumenical embrace towards her "separated children" and believers of other religions, until reaching all men Of goodwill. Pope John XXIII opened the Council by releasing the irrepressible joy of the Church for being universal mother: “gaudet mater Ecclesia”.
9. The icon of the Mother Church not only expresses tenderness and charity, but also the power of guide and teacher. The Pope himself has associated the term "mother" with that of "teacher", because "to this Church, column and foundation of truth (cf. 1 Tim 3,15), entrusted its divine founder with a double mission, that of begetting children for himself, and that of educating and directing them, watching over with maternal care the lives of individuals and peoples, whose superior dignity the Church always regarded with the utmost respect and defended with the greatest vigilance”Let us bless the Lord for the progress that medical science has made, especially in recent times. New technologies have made it possible to develop treatments that are very beneficial for sick people; research continues to make its valuable contribution to eradicating old and new diseases; Rehabilitation medicine has significantly developed its knowledge and skills. All this, however, should not make us forget the uniqueness of each sick person, with their dignity and their frailties..
10. Therefore, the Council affirmed that “Holy Mother Church must attend to the whole of human life, including material life insofar as it is united with the heavenly vocation, in order to fulfill the commandment received from its divine Founder, namely, to announce to all men the mystery of salvation and establish all things in Christ, also plays a part in the progress and extension of education. That is why the Sacred Council sets forth some fundamental principles on Christian education, especially in schools”In this context, I wish to reaffirm the importance of Catholic health institutions: they are a precious treasure that must be guarded and sustained; his presence has characterized the history of the Church for his closeness to the poorest sick and the most forgotten situations. In this way, it is evident that the educational action carried out through schools is not a philanthropic work of the Church to respond to a social need, but an essential part of its identity and mission.
The “Fundamental Principles” of Christian Education in Schools
11. In your statement Education, the Council offered some "fundamental principles" about Christian education, especially in schools. In the first place, education, as the formation of the human person, is a universal right: "All men, of any race, condition and age, as participants in the dignity of the person, have the inalienable right to an education, which responds to its own purpose, to its own character, to the different sex, and that is in accordance with to the country's culture and traditions, and, at the same time, be open to fraternal relations with other peoples in order to foster true unity and peace on earth. But true education proposes the formation of the human person in order to its ultimate goal and the good of the various societies, of which man is a member and of whose responsibilities he must take part once he reaches maturity.5. Pastoral mercy: presence and closeness.
12. Being education a right of all, the Council appealed to the everyone's responsibility. In the first place is the responsibility of the parents and their priority right in educational elections. The choice of school must be made freely and according to conscience; hence the duty of the civil authorities to allow different options within the law. The state has the responsibility to support families in their right to choose the school and their educational project.
13. For its part, church has the duty to educate “above all, because it has the duty to announce to all men the way of salvation, to communicate to believers the life of Christ and to help them with constant attention so that they can achieve the fullness of this life. The Church, as Mother, is obliged to give her children an education that fills their lives with the spirit of Christ.”[7] In this sense, the education that the Church pursues is evangelization and care for the growth of those who are already walking towards the fullness of Christ's life. But the educational proposal of the Church is not only addressed to its children, but also to all peoples to "promote the full perfection of the human person, even for the good of the terrestrial society and to configure the construction of the world more humanely"[8]. Evangelization and integral human promotion are intertwined in the educational work of the Church, "which not only pursues the maturity of the human person, but also seeks, above all, that the baptized become more aware every day of the gift of faith as they are gradually initiated into the knowledge of the mystery of salvation."[9].
14. Another fundamental element is the initial and continuing teacher training[10]. “On them depends, above all, that the Catholic school can carry out its purposes and its principles. Make an effort with exquisite diligence to obtain the profane and religious science endorsed by the convenient titles and try to prepare yourself properly in the art of educating according to the discoveries of the time that is evolving. United among themselves and with the students by charity, and filled with the apostolic spirit, bear witness, both with your life and with your doctrine, of the only Master Christ”. His “function is true apostolate […] constituting at the same time a true service rendered to society” [11].
15. The success of the pedagogical itinerary is based mainly on a principle of mutual collaborationespecially between parents and teachers. In particular, the latter must be a point of reference for the personal action of their students, and it is desirable that "after completing their studies, they continue to serve them with their advice, with their friendship and even with the institution of special associations, full of ecclesial spirit"[12]. Based on these premises, it is desirable that there be a healthy cooperation -at the diocesan, national and international level- to foster between Catholic and non-Catholic schools the necessary collaboration for the good of the universal human community.[13]
16. With regard to Catholic schools, the conciliar declaration marks an important milestone, since, in accordance with the ecclesiology of the The light [14], conceives schools not so much as institutions but as “communities”. The characteristic element of the Catholic school is not only to pursue "the cultural goals and human formation of youth", but also to "create a school community environment, animated by the evangelical spirit of freedom and charity". For this reason, the Catholic school has as its goal "to help adolescents so that in the development of their own person they grow at the same time according to the new creature that they have been made by baptism", and "ultimately to order all human culture according to the message of salvation, in such a way that the knowledge that the students are acquiring of the world, of life and of man is enlightened by faith”[15]. In this way, the Catholic school prepares students to exercise their freedom responsibly, training them in an attitude of openness and solidarity.
Later developments
17. The conciliar declaration Education it was proposed to expose only "some fundamental principles on Christian education, especially in schools", entrusting to "a special Commission, once the Council ended,"[16] the task of developing them further. This is one of the commitments of the Schools Office of the Congregation for Catholic Education, which dedicated several documents to delve into important aspects of education,[17] in particular, the permanent profile of Catholic identity in a changing world; the responsibility of the testimony of lay and consecrated professors and directors; the dialogical approach of a multicultural and multireligious world. In addition, Catholic schools cannot ignore that students must also be initiated "as their age progresses, in a positive and prudent sexual education"[18].
The dynamic profile of the Catholic school identity
18. The Catholic school lives in the course of human history. Therefore, it is continually called to follow its flow to offer an educational service appropriate to its present. Catholic educational institutions testify to a great capacity to respond to the diversity of socio-cultural situations and the assumption of new teaching methods, remaining faithful to their own identity (to be the same). By identity is meant its reference to the Christian conception of life[19]. The conciliar declaration Education and the deepening documents that followed traced the dynamic profile of educational institutions in the two terms “school” and “catholic”.
19. like school, essentially has the characteristics of schools around the world, which, through an organized and systematized educational activity, offer a culture oriented towards the comprehensive education of people[20]. In fact, the school as such, "while diligently cultivating the intellectual faculties, develops the capacity for right judgment, introduces the heritage of culture conquered by past generations, promotes a sense of values, prepares professional life, fosters friendly treatment among students of diverse nature and condition, contributing to mutual understanding”[21]. Therefore, in order to define itself as a school, an institution must know how to integrate the transmission of the cultural and scientific heritage already acquired with the primary educational purpose of individuals, who must be accompanied towards an integral development respecting their freedom and individual vocation. The school must be the first social environment, after the family, in which the individual has a positive experience of social and fraternal relationships as a condition to become people capable of building a society based on justice and solidarity, which are requirements for a peaceful life between individuals and peoples. This is possible through the search for truth that is accessible to all human beings endowed with rationality and freedom of conscience as tools that serve both in study and in interpersonal relationships.
20. as catholicIn addition to having the aforementioned characteristics that differentiate it from other ecclesial institutions such as parishes, associations, religious institutes, etc., the school has a quality that determines its specific identity: it is “its reference to the Christian conception of reality. Jesus Christ is the center of such conception[22]. The personal relationship with Christ allows the believer to cast a radically new gaze on the whole of reality, assuring the Church of an identity that is always renewed, in order to foster adequate responses in school communities to the fundamental questions of every woman and every man. Therefore, for all members of the school community "the evangelical principles become educational norms, internal motivations and at the same time final goals"[23]. In other words, it can be said that, in the Catholic school, in addition to the tools common to other schools, reason enters into a dialogue with faith, which also allows access to truths that transcend the data of the empirical and rational sciences per se. alone, to open up to the totality of truth in order to answer the deepest questions of the human soul that do not refer only to immanent reality. This dialogue between reason and faith does not constitute a contradiction, because, in scientific research, it is up to Catholic institutions to “existentially unify in intellectual work two orders of realities that very often tend to oppose each other as if they were antithetical: the search for truth and the certainty of already knowing the source of truth”[24].
21. The Catholic identity of schools justifies their insertion in the life of the Church, taking into account their institutional specificity. In fact, the membership of the Catholic school in the church mission “It is its own specific quality, a distinctive character that impregnates and animates every moment of its educational action, a fundamental part of its very identity and the central point of its mission”[25]. Consequently, the Catholic school "is situated within an organic pastoral of the Christian community"[26].
22. Distinctive character of its ecclesial nature is its being school for all, especially for the weakest. This is attested to by the history that has seen the rise of “the majority of Catholic school educational institutions as a response to the needs of the less favored sectors from the social and economic point of view. It is not a novelty to affirm that Catholic schools were born from a deep educational charity towards children and young people abandoned to themselves and deprived of any form of education. In many parts of the world, even today, it is material poverty that prevents many children and young people from being educated and from receiving an adequate human and Christian formation. In others, it is new poverties that challenge the Catholic school, which, as in times past, can find itself with misunderstandings, misgivings and lack of means”[27]. This request has also manifested itself through the foundation of professional schools, which have been a bastion for technical training based on the parameters of manual intelligence, as well as through a training offer adapted to the qualities of people with different abilities. .
The testimony of lay and consecrated educators
23. Another important aspect, increasingly relevant to achieving the integral formation of schoolchildren, is the testimony of lay and consecrated educators. Indeed, “in the educational project of the Catholic school there is therefore no separation between moments of learning and moments of education, between moments of concept and moments of wisdom. Each discipline not only presents knowledge to acquire, but also values to assimilate and truths to discover. All this requires an environment characterized by the search for truth, in which educators, competent, convinced and consistent, teachers of knowledge and life, are images, imperfect of course, but not faded of the only Master "[28].
24. the lay educator Catholic in schools and in particular in Catholic ones “performs a task that contains an unavoidable professionalism, but it cannot be reduced to this. She is framed and assumed in her supernatural Christian vocation. She must therefore live it effectively as a vocation”[29].
25. For the consecrated persons “The educational commitment, both in Catholic schools and in other types of schools, is […] vocation and option of life, a path of holiness, a demand for justice and solidarity especially with the poorest young men and women, threatened by various forms of deviation and risk. By dedicating themselves to the educational mission in the school, consecrated persons contribute to bringing the bread of culture to the most needy”[30]. “In communion with the Pastors, they carry out an ecclesial mission of vital importance inasmuch as, educating, they collaborate in evangelization”[31].
26. The specific character of the lay faithful and consecrated persons is reinforced by the fact that they share the common educational mission, which is not limited to the Catholic school, but rather "can and should open itself to an enriching exchange in a larger sphere of communion with the parish, the diocese, the ecclesial movements and the universal Church"[32]. To educate together, there is also a need for a path of common formation, "initial and permanent, capable of capturing the educational challenges of the present moment and of providing the most effective instruments to be able to face them." […]. This implies, in relation to educators, a willingness to learn and develop knowledge, to renew and update methodologies, but also to spiritual and religious formation and shared mission”[33].
Educate to dialogue
27. Today's societies are characterized by their multicultural and multireligious composition. In this context, "education today faces a challenge that is central to the future: making coexistence possible between different cultural expressions and promoting a dialogue that favors a peaceful society." The history of Catholic schools is characterized by welcoming schoolchildren from different cultural backgrounds and religious affiliations. “In this area, a brave and innovative fidelity to the educational project itself is required” [34], which is expressed through the ability to testimony, from knowledge and of dialogue with the diversities.
28. A great responsibility of the Catholic school is the testimony. “The Christian presence in the multiform reality of different cultures must be shown and demonstrated, that is, it must be made visible, capable of being found, and it must be a conscious attitude. Today, due to the advanced process of secularization, the Catholic school is in a missionary situation, even in countries with an ancient Christian tradition. [35]. It is called to a commitment to witness through an educational project clearly inspired by the Gospel. “The school, including the Catholic one, does not ask for adherence to the faith; but you can prepare it. Through the educational project it is possible to create the conditions for the person to develop the ability to search and guide them to discover the mystery of their own being and of the reality that surrounds them, until they reach the threshold of faith. Then, to those who decide to go beyond it, the necessary means are offered to continue deepening the experience of faith”[36].
29. In addition to testimony, another educational element of the school is the knowledge. It has the important purpose of putting people in contact with the rich cultural and scientific heritage, preparing them for professional life and fostering mutual understanding. In the face of continuous technological transformations and the omnipresence of digital culture, professional competence must always acquire new skills throughout life in order to respond to the demands of the times "without losing that synthesis between faith, culture and life, which is the peculiar key of the educational mission”.[37] Knowledge must be supported by a solid permanent education that allows teachers and directors to be characterized by a great "capacity to create, invent and manage learning environments rich in opportunities", as well as "to respect the diversities of the 'intelligences' of the students and to lead them to a learning meaningful and profound[38]. In fact, accompanying schoolchildren in the knowledge of themselves, their aptitudes and inner resources so that they can live aware of their life options is not something secondary.
30. The Catholic school is an ecclesial subject. As such, "it shares the evangelizing mission of the Church, and is a privileged place in which Christian education is carried out"[39]. Furthermore, dialogue is its constitutive dimension since it finds its development precisely in the dialogic dynamics of the Trinity, in the dialogue between God and man and in the dialogue between men. Due to its ecclesial nature, the Catholic school shares this element as constitutive of its identity. Therefore, “you must practice ‘the grammar of the dialogue’, not as a technical expedient, but as a deep relationship modality”[40]. Dialogue combines attention to one's own identity with understanding of others and respect for diversity. In this way, the Catholic school becomes "an educational community in which the person expresses himself and grows humanely in a process of dialogic relationship, interacting constructively, exercising tolerance, understanding different points of view, creating trust in an atmosphere of authentic harmony. Thus, the true 'educational community' is established, an agape space of differences"[41]. Pope Francis has given three fundamental indications to promote dialogue, “the duty of identity, the courage of otherness Y sincerity of intentions. The duty of identity, because a real dialogue cannot be established on the basis of ambiguity or of sacrificing the good to please the other. The courage of otherness, because someone who is different, culturally or religiously, is not seen or treated as an enemy, but is welcomed as a fellow traveler, with the genuine conviction that the good of each one is in the good of all. The sincerity of intentions, because dialogue, as an authentic expression of what is human, is not a strategy to achieve ulterior motives, but the path of truth, which deserves to be walked patiently to transform competition into cooperation”[42].
An outgoing education
31. Pope Francis, giving resonance to the Second Vatican Council, in the face of contemporary challenges, recognizes the central value of education, which is part of the broad pastoral project of a "Church on the way out" that "accompanies humanity in all its processes ”, becoming present in an education “that teaches to think critically and that offers a path of maturation in values”[43]. With an educational passion, the Pope draws attention to some basic elements.
Education is “movement”
32. Education is a polyphony of movements. First, part of a team move. Each one collaborates according to their personal talents and assumes their responsibilities, contributing to the formation of new generations and the construction of the common good. At the same time, education triggers a ecological movement, since it contributes to the recovery of different levels of balance: inner balance with oneself, solidarity balance with others, natural balance with all living beings, spiritual balance with God. It also gives rise to an important inclusive movement. Inclusion, which “is an integral part of the Christian salvific message”[44], is not only a property, but also a method of education that brings together the excluded and vulnerable. Through it, education feeds a peace movement, which generates harmony and peace[45].
A global educational pact
33. These movements converge to counter a educational emergency widespread[46] whose origin lies in the rupture of the "educational pact" between institutions, families and individuals. These tensions also reflect a crisis in relations and communication between generations, a social fragmentation that is made even more evident by the primacy of indifference. In this context of changing times, Pope Francis proposes a global educational pact that knows how to find convincing answers to the current "not only cultural but also anthropological metamorphosis that generates new languages and discards, without discernment, the paradigms that history has given us"[47].
34. The path of the global educational pact tends to favor interpersonal, real, living and supportive relationships. In this way, it begins a long-term project aimed at training people willing to put themselves at the educational service of their community. A concrete pedagogy -based on testimony, knowledge and dialogue- is a starting point for personal, social and environmental change. For this reason, a "broad educational pact is needed, capable of transmitting not only knowledge of technical content, but also, and above all, human and spiritual wisdom, made of justice" and virtuous behaviors "capable of being carried out in practice ”[48].
35. A global educational alliance becomes concrete also through the harmony of co-participation. This has its origin in a deep sense of involvement, understood as a "platform that allows everyone to actively engage in this educational work, each one from their specificity and responsibility"[49]. This invitation acquires great value for religious families with an educational charism, which over time have given life to so many educational and training institutions. The difficult vocational situation can be experienced as an opportunity to work together, sharing experiences and opening up to mutual recognition. In this way, the common goal is not lost sight of, nor are positive energies dispersed to "accommodate the needs and challenges of each time and place"[50].
Educate the culture of care
36. This ability to adapt finds its reason for being in the culture of care, which is born in the “family, natural and fundamental nucleus of society, where one learns to live in relationship and in mutual respect.”[51] The family relationship extends to educational institutions, which are called "to transmit a system of values based on the recognition of the dignity of each person, of each linguistic, ethnic and religious community, of each people and of the fundamental rights that derive of these. Education is one of the fairest and most supportive pillars of society”[52]. The culture of care becomes the compass at a local and international level to train people dedicated to patient listening, constructive dialogue and mutual understanding[53]. This is how the "fabric of relationships in favor of a humanity capable of speaking the language of fraternity" is created.[54].
Chapter II:
THE SUBJECTS RESPONSIBLE FOR PROMOTING
AND VERIFY CATHOLIC IDENTITY
37. "The educational mission is put into practice with the collaboration between various subjects - students, parents, teachers, non-teaching staff and managing entity - that make up the educational community"[55]. These and other responsible subjects[56], who with their work promote and verify educational projects, inspired by the Church's doctrine on education, act respectively at various levels: at the level of the school itself, at the level of charismatic initiatives in the People of God, at the level of the ecclesiastical hierarchy.
The educational school community
members of the school community
38. The entire school community is responsible for carrying out the Catholic educational project of the school, as an expression of its ecclesiality and of its insertion in the community of the Church. “Precisely because of the explicit reference, and shared by all members of the school community, to the Christian vision—albeit to a different degree—is why the school is «catholic», because the evangelical principles become for it educational norms, interior motivations and at the same time final goals”[57].
39. Everyone has the obligation to recognize, respect and bear witness to the Catholic identity of the school, officially exposed in the educational project. This applies to teaching staff, non-teaching staff, students and their families. At the time of registration, both parents and students must know the educational project of the Catholic school[58].
40. The educational community is responsible for ensuring respect for the life, dignity and freedom of students and other members of the school, putting in place all the necessary procedures for the promotion and protection of minors and the most vulnerable . Indeed, the development of principles and values for the protection of students and other members with the consequent sanction of possible transgressions and crimes, strictly applying the norms of canon law and law civil[59].
students and parents
41. Los students actively participate in the educational process. As they grow older, they become more and more the protagonists of their own education. Therefore, they must not only be held accountable to follow the educational program developed with scientific competence, but also guided to look beyond the limited horizon of human realities.[60]. In fact, every Catholic school promotes among “students the synthesis between faith and culture” [61].
42. Those primarily responsible for education are the parentswho have the right and the obligation natural to educate their offspring: they must, therefore, be considered as the main educators of their children. They have the right to choose those means and institutions through which they can provide for the Catholic education of their children (cf. can. 793 § 1 CIC and can. 627 § 2 CCEO). Catholic parents also have a duty to ensure the Catholic education of their children.
43. In this sense, schools are of primary help to parents in fulfilling their duty to educate (cf. can. 796 § 1 CIC and can. 631 § 1 CCEO). Although parents are free in their choice to entrust the education of their children to any school (cf. can. 797 CIC and can. 627 § 3 CCEO), the Church recommends that all the faithful promote Catholic schools and also cooperate by helping to the extent of its possibilities to create and sustain them (cf. can. 800 § 2 CIC and can. 631 § 1 CCEO).
44. Parents must cooperate closely with teachers, getting involved in decision-making processes that concern the school community and their children, participating in school meetings or associations (cf. can. 796 § 2 CIC and canon 631 § 1 CCEO). In this way, parents not only fulfill their natural educational vocation, but also contribute their personal faith to the educational project, especially if it is a Catholic school.
Teachers and administrative staff
45. Among all the members of the school community, stand out the teachers who have a special responsibility in education. Due to their didactic-pedagogical capacity, as well as the testimony of their lives, they are the ones who ensure that the Catholic school fulfills its educational project. In a Catholic school, in fact, the teacher's service is gift and ecclesiastical office (cf. can. 145 CIC and can. 936 §§ 1 and 2 CCEO).
46. Consequently, it is necessary for the school itself, following the doctrine of the Church, to interpret and establish the necessary parameters for the hiring of teachers. This criterion applies to all hiring, including administrative staff. The competent authority, therefore, is obliged to inform those it is going to hire of the Catholic identity of the school and its implications, as well as of its responsibility to promote said identity. If the person hired does not meet the conditions of the Catholic school and his membership in the ecclesiastical community, the school will take appropriate action. Resignation may also be decided, taking into account all the circumstances of each case.
47. Professors and teachers must stand out for their correct doctrine and integrity of life (cf. can. 803 § 2 CIC and can. 639 CCEO) in the formation of the young generations [62]. Teachers and administrative personnel who belong to other Churches, ecclesial communities or religions, as well as those who do not profess any religious belief, once hired, are obliged to recognize and respect the Catholic character of the school. However, it must be taken into account that the predominant presence of a group of Catholic teachers can guarantee the success of the application of the educational project corresponding to the Catholic identity of the schools.
managers
48. Associated with the educational role of teachers is that of school administrators. “The school leader, more than the manager of an organization, is an educational leader when he knows how to be the first to assume this responsibility, which is even configured as an ecclesial and pastoral mission founded on the relationship with the pastors of the Church”[63].
49. In accordance with the canonical norms relative to Catholic schools, it is up to the school management to collaborate with the entire school community and in close dialogue with the pastors of the Church, in order to make explicit the orientations of the educational mission of the school through its official educational project[64]. In fact, every official act of the school must be consistent with its Catholic identity, fully respecting the freedom of conscience of each person. [65]. This also applies to the school curriculum, which “represents the instrument through which the school community makes explicit the goals, objectives, content, and modalities, in order to achieve them effectively. The cultural and pedagogical identity of the school is manifested in the curriculum”[66].
50. Another responsibility of the leadership is the promotion and protection of the bond with the Catholic community, which is achieved through communion with the hierarchy of the Church. Indeed, “the ecclesiality of the Catholic school, which is written at the very heart of its school identity, is the reason for the “institutional link that it maintains with the hierarchy of the Church, which guarantees that teaching and education are founded in the principles of the Catholic faith and that are transmitted by teachers of correct doctrine and honest life (cf. can. 803 CIC; cann. 632 and 639 CCEO)»”[67].
51. Therefore, the administration has the right and the duty to intervene, always with appropriate, necessary and proportionate measures, when teachers or students do not meet the criteria required by universal, particular or specific law of Catholic schools.
Educational charisms in the Church
Institutional expression of the charism
52. Throughout the history of the Church, various realities have contributed to the creation of Catholic schools. In particular, the consecrated persons, in the various Institutes of Consecrated Life and Societies of Apostolic Life, inspired by their founders, have created Catholic schools and continue to be effectively present in the educational sector.
53. More recently, also the lay faithful, by virtue of their baptismal vocation, individually or united in associations of faithful, both private (cf. cann. 321-329 CIC and can. 573 § 2 CCEO) as public (cf. cann. 312-320 CIC and cann. 573-583 CCEO), have taken the initiative to found and run Catholic schools. There are also educational institutions founded and directed jointly by lay faithful, consecrated persons and clerics. The Spirit of God never ceases to give birth to various gifts in the Church and to arouse vocations in the People of God to exercise the apostolate of educating the young.
The name of "Catholic" school
54. The apostolate of the lay faithful, of consecrated persons and of the clergy in schools is an authentic ecclesial apostolate. It is a service that requires unity and communion with the Church to qualify the school as "catholic" at all levels, from the management body to the administration and teachers.
55. Unity and communion with the Catholic Church exist de facto when the school is directed by a public legal person, as for example in the case of an Institute of Consecrated Life, and consequently the school is considered the law itself a “Catholic school” (cf. can. 803 § 1 CIC).
56. When a school is run by a faithful or by a private association of the faithfulIn order for it to be understood as a “Catholic school”, recognition of the ecclesiastical authority is required, that is, as a general rule, the competent diocesan/eparchial Bishop, the Patriarch, the Major Archbishop and the Metropolitan Church. independent or from the Holy See (cf. can. 803 § 1; 3 CIC and can. 632 CCEO). All apostolate of the faithful must always be exercised in communion with the Church, manifested by the bonds of the profession of faith, the sacraments and the ecclesiastical government (cf. can. 205 CIC and can. 8 CCEO). Therefore, it is necessary that all Christian-inspired educational apostolate obtain this concrete recognition by the competent ecclesiastical authority. In this way, the faithful are guaranteed the certainty that it is a school that offers a Catholic education (cf. cann. 794 § 2; 800 § 2 CIC and cann. 628 § 2; 631 § 1 CCEO). In this regard, canon 803 § 3 CIC and canon 632 CCEO also establish that no Institute, even if effectively Catholic, can adopt the name of “Catholic school”, without the consent of the competent ecclesiastical authority. In addition, canon 216 CIC and canon 19 CCEO remind that no initiative can claim the name "catholic" without the consent of the competent ecclesiastical authority.
57. The educational apostolate must also be understood in the sense that no school can present itself as a de facto Catholic school, without formally having this title, in order to avoid an official recognition procedure according to canon 803 CIC and canon 632 CCEO. This would prevent verifying whether it meets the objective criteria. Therefore, it will be the duty of the diocesan/eparchial bishop to follow such initiatives and, if it is effectively a Catholic institution, to invite it to request recognition as such, as an expression of visible communion with the Church.
58. In cases in which the name “catholic” is used illegitimately or the impression is given that it is a school in communion with the Church, it is up to the competent diocesan/eparchial bishop, after listening to the entity that manages and the direction of the school, and examine the specific case, state in writing and, if considered appropriate to notify the faithful, also publicly, that it is not a Catholic school, recognized and recommended by the Church.
The service of ecclesiastical authority
The diocesan/eparchial Bishop
59. The diocesan/eparchial bishop plays a central role in discerning the “Catholic” identity of a school. As John Paul II teaches: “The Bishop is the father and pastor of the entire particular Church. It is up to him to recognize and respect each one of the charisms, promote them and coordinate them”[68]. This competence to order the various charisms in the particular Church is manifested, among other things, in certain specific actions.
a) Corresponds to the diocesan/eparchial bishop discern and give the necessary recognition to educational institutions founded by the faithful (cf. can. 803 § 1; 3 CIC and can. 632 CCEO).
b) Corresponds to the diocesan/eparchial bishop discern and ecclesially recognize the charism of the educational apostolate in relation to the act of erection of a public juridical person of diocesan/eparchial law (cf. cann. 312 § 1, 3°; 313; 579; 634 § 1 CIC and cann. 575 § 1, 1°; 573 § 1; 423; 435; 506; 556 and 566 CCEO), so a school run by her is the law itself a “Catholic school” (cf. can. 803 § 1 CIC).
c) It is necessary to request the explicit written consent of the diocesan/eparchial bishop for the foundation of Catholic schools in their territory by Institutes of Consecrated Life or Societies of Apostolic Life, whether of diocesan/eparchial, patriarchal or pontifical law (cf. can. 801 CIC and cann. 437 § 2; 509 § 2; 556; 566 CCEO). This written consent is also required for any other public legal person wishing to found a Catholic school.
d) The diocesan/eparchial bishop has the right and duty to velar for the application of the norms of universal and particular law on Catholic schools.
e) The diocesan/eparchial bishop has the right and duty to give provisions concerning the general organization of Catholic schools in his diocese. These rules, which are inspired by the Magisterium and the discipline of the Church, must respect the internal autonomy of school management and are also valid for schools run by public legal entities, especially by religious, or managed by lay faithful (cf. can. 806 § 1 CIC and can. 638 § 1 CCEO). The diocesan/eparchial Bishop may also provide in these norms that the statutes or curricula of Catholic schools are subject to his approval, taking into account binding civil laws.[69]. If the diocesan/eparchial bishop finds any violation of ecclesiastical doctrine or discipline, he must ask the governing authorities of the college - such as the Major Superior of the Institute of Consecrated Life that directs that center or its management - to correct them. After calling the religious superior without result, he can himself, by his own authority, take the appropriate measures (cf. Can. 683 § 2 CIC and can. 415 § 4 CCEO).
f) The diocesan/eparchial bishop has the right and duty to to visit all Catholic schools in your diocese, including those founded or directed by Institutes of Consecrated Life, Societies of Apostolic Life, or other public or private associations, whether of diocesan/eparchial right or of patriarchal or pontifical right (cf. can. 806 § 1 CIC and canon 638 § 1 CCEO). The Bishop has the obligation to visit them at least every five years, personally or, if he is legitimately impeded, through the Bishop coadjutor, or the auxiliary, or the Vicar General or Episcopal/Protosincello or Sincello, or another presbyter (cf. canon 396 § 1 CIC and canon 205 § 1 CCEO). It is opportune for the visitor to bring as companions both clerics and laity, people who are truly experts in the various aspects of Catholic education. The visit must refer to different areas: the quality of the educational offer, so that "training […] be of the same category at least as in the other schools in the region” (can. 806 § 2 CIC); the ecclesiality of the school that is manifested in its communion with the particular and universal Church; the pastoral activity of the school and its relationship with the parish; the conformity of the educational project of the school with the doctrine and discipline of the Church; the administration of the temporal goods of the school (cf. cann. 305; 323; 325; 1276 § 1 CIC and cann. 577 and 1022 § 1 CCEO). The visit can be divided into three phases: the preparatory phase, in which the visitor asks the school to write a report on its current state; the visit itself, after which the visitor describes in a report the state found during the visit and issues, in an authorized manner, any indications or recommendations; the third phase, in which the school implements any indications or recommendations based on the visitor's report.
g) The diocesan/eparchial bishop has the right and duty to look out all Catholic schools in your diocese/eparchy, including those founded or directed by Institutes of Consecrated Life, Societies of Apostolic Life or other public or private associations, whether of diocesan/eparchial right or pontifical/patriarchal right (cf. can. 806 § 1 CIC and canon 638 § 1 CCEO). Although the privileged place where the diocesan/eparchial bishop exercises his right of surveillance is during the canonical visit, he can intervene whenever he deems it appropriate, and must do so when there are serious transgressions of the Catholic identity of a school located in his diocese/eparchy . If the school depends on a public juridical person of pontifical/patriarchal law, the diocesan/eparchial bishop, responsible for pastoral life in his diocese/eparchy, if he is aware that acts contrary to the doctrine, the morality or ecclesial discipline, must communicate it to the Moderator[70] competent to take action. If the competent authority does not do so, the diocesan / eparchial bishop may resort to the Congregation for Catholic Education, except in the most serious or urgent cases in which he is forced to act directly.
h) The eparchial/eparchial bishop of the place, within his diocese/eparchy, has the right to to name or at least, approve to the religion teachers, as well as to remove or demand that they be removed when so required by a religious or moral reason (cf. can. 805 CIC and can. 636 § 2 CCEO).
i) Taking into account that all professors participate in the ecclesial mission, the diocesan/eparchial bishop can also remove a teacher, when it is a Catholic school managed by the diocese/eparchy. In the other cases, it can require that a professor be removed when the conditions for his appointment are no longer met. The bishop must explain the reasons and the decisive evidence that justify a possible removal (cf. cann. 50; 51 CIC and cann. 1517 § 1; 1519 § 2 CCEO), always respecting the right of defense of the professor and giving him the possibility of defend yourself in writing, also with the help of a lawyer trained in canon law (cf. can. 1483 CIC and can. 1141 CCEO). The diocesan/eparchial bishop must also demonstrate in the act of his decision that no other adequate, necessary and proportionate means are available to enable him to continue his service in accordance with the ecclesial mission of the school.
The parishes and the parish priest
60. At the level of the particular Church, Catholic schools are often under the direct management of the diocese/eparchy or of the parishes as public legal persons, represented by their parish priests. In this case, the hierarchy of the Church not only exercises its duty of vigilance over Catholic schools, but can directly participate in their foundation and management.
Dialogue between bishop, consecrated men and women and laity
61. In addition to the purely juridical aspects, the diocesan/eparchial Bishop must not shy away from dialogue, as pastor of the particular Church, with all those who collaborate in the educational mission of Catholic schools. To this end, the Second Vatican Council recommended that "Bishops and religious superiors should try to meet at certain times, and whenever it seems appropriate, to deal with matters that refer, in general, to the apostolate in the territory"[71]. “In order to promote reciprocal knowledge, which is an obligatory requirement for effective cooperation, especially in the pastoral sphere, a constant dialogue between the Superiors of the Institutes of Consecrated Life and of the Societies of Apostolic Life with the Bishops is always opportune. . Thanks to these regular contacts, the Superiors will be able to inform the Bishops about the apostolic initiatives they wish to undertake in their dioceses, in order to reach the necessary operational agreements with them.”[72].
62. In mutual exchange and trustful conversation, many problems can be resolved without the bishop having to intervene formally. This regular exchange, for which the diocesan/eparchial Bishop is responsible, must also take place with all others who have responsibility for Catholic schools in a particular Church, such as the moderators of public juridical persons or the faithful who, as an apostolate, They run a Catholic school. Likewise, the bishop is obliged to maintain a constant dialogue with schools, especially with directors, teachers and students.
The Episcopal Conference, the Synod of Bishops or the Council of Hierarchs
63. The Episcopal Conference, the Synod of Bishops or the Council of Hierarchs they are competent in matters of Catholic schools and, in general, in matters of education in all types of centers, especially in religious education. In particular, it is up to the Episcopal Conference, the Synod of Bishops or the Council of Hierarchs to dictate general rules in this regard (cf. can. 804 § 1 CIC). Episcopal Conferences are especially recommended to apply to the local context, through a general decree,[73] the principles of promotion and verification of the identity of Catholic schools, set forth in general terms in this Instruction. In addition, it is necessary to specify the application of canonical norms in light of the respective state legal system.
64. The Episcopal Conferences, the Synod of Bishops or the Council of Hierarchs must also watch over the planning of Catholic schools in the territory, in order to foresee both their conservation and their progress. In addition, the Episcopal Conferences, the Synod of Bishops or the Council of Hierarchs will try to encourage dioceses/eparchies with financial means to help those most in need, with a view to the maintenance and development of Catholic schools. A common economic fund could also be created in the Episcopal Conference, the Synod of Bishops or the Council of Hierarchs. To this end, it is recommended that the Episcopal Conference, the Synod of Bishops or the Council of Hierarchs establish a Commission for Schools and Education, assisted by a Commission of experts.
The Apostolic See
65. The Holy See has a subsidiary responsibility for Catholic schools. In general, the Roman Pontiff has entrusted to Congregation for Catholic Education the task of ensuring that "the fundamental principles of Catholic education, as proposed by the Magisterium of the Church, are deepened more and more, defended and known by the People of God" [74]. This Congregation has published numerous documents in order to guide Catholic schools in fulfilling their mission. [75].
66. In addition, the Congregation “establishes the norms according to which the Catholic school must be governed; assists the diocesan bishops in establishing, where possible, Catholic schools and supporting them with the greatest zeal, and in all schools offering, through timely initiatives, catechetical education and pastoral care for Christian students.”[76]. This legal competence for Catholic schools also includes, in a subsidiary manner, the exercise of supreme moderation over them, in the name of the Supreme Pontiff. This is manifested in particular when petitions and requests are sent to the Apostolic See, which the Congregation examines[77]. It also examines the appeals filed in accordance with the rules for claiming legitimate rights and interests (cf. cann. 1732-1739 CIC and 996-1006 CCEO). This competence is also manifested when the Congregation exercises its power directly over a school, which can happen in a particular way when it is under the direction of a public juridical person of pontifical right.
Chapter 3:
SOME CRITICAL POINTS
67. The Congregation for Catholic Education notes that, in many cases, in the resources presented there is a contrasting perception of the Catholic identity of educational institutions. This is often due to a not always correct interpretation of the term “Catholic” and a lack of clarity regarding competencies and legislation.
January 26, 2022
Divergences in the interpretation of the adjective “catholic”
68. The underlying problem lies in the concrete application of the term “Catholic”, a complex term that is not easy to express with exclusively legal, formal and doctrinal criteria. The causes of the tension are mainly due, on the one hand, to a reductive or merely formal interpretation and, on the other, to a vague or closed vision of Catholic identity.
A reductive vision
69. The charismatic particularity with which Catholic identity is lived does not justify a reductive interpretation of catholicity that explicitly excludes or in fact principles, dimensions and essential requirements of the Catholic faith. In addition, catholicity cannot be attributed only to certain areas or to certain people, such as liturgical, spiritual or social moments, or to the role of the chaplain, the religion teachers or the school director. This would contradict the responsibility of the school community as a whole and of each of its members[78]. On the other hand, the affirmation of this responsibility is not intended to introduce a “perfectly egalitarian society”, nor any moral or disciplinary perfectionism that is difficult to evaluate.
A formal or charismatic interpretation
70. According to one formal interpretation, Catholic identity would be expressed through a "Decree" of the competent ecclesiastical authority, which grants legal personality, recognizes heritage and government according to canonical norms, while giving the possibility of a civil legal personality in the State in which where the institution is located. This identity is guaranteed through control and certification by the competent ecclesiastical authority, always keeping the possibility of recourse to the Holy See in case of conflict.
71. In addition to the exclusively legal definitions, there are others according to which what counts above all is the “Catholic spirit”, the “Christian inspiration” or the "charismatic" performance, little defined expressions, concrete and verifiable in reality. According to these interpretations, neither the application of canonical norms nor the recognition of legitimate hierarchical authority are considered necessary. If so, it would have a "symbolic" value and, therefore, not very effective. Sometimes, in the case of educational institutions founded and/or managed by Religious Orders, Institutes of Consecrated Life, Societies of Apostolic Life or charismatic groups, there is an imbalance between the charism and ecclesial belonging. In some situations, any reference to the qualifier "Catholic" is avoided, opting for alternative legal denominations.
“closed” consideration
72. The differences in interpretation are also due to a "closed" model of Catholic schools. There is no place in them for those who are not "totally" Catholic. This model contradicts the vision of an "open" Catholic school that seeks to transfer the model of the "Church outgoing" to the educational field.[79], in dialogue with everyone. The missionary impulse must not be lost and one must shut himself up on an island, and, at the same time, the courage to bear witness to a Catholic, that is to say universal, "culture" is lacking, cultivating a healthy awareness of one's own Christian identity.
Clarity regarding powers and legislation
73. Sometimes, critical situations are created with respect to Catholic identity due to a lack of clarity regarding competencies and legislation. In these cases, it is necessary above all to maintain an adequate balance between competencies, in accordance with the subsidiarity principle. This is based on the responsibility of each individual before God and distinguishes the diversity and complementarity of competencies. The responsibility of each one is also supported by appropriate instruments that -through the exercise of self-assessment and subsequent exchange with "external experts"- help each person to be the protagonist of the educational project. These instruments also make it possible to establish, live and promote ecclesial unity, as well as various forms of associations and organizations at the regional, national and international levels, capable of creating community in the Catholic educational field. On the other hand, there should be no lack of mutual trust between the different people in charge, in order to create a calmer and more serene collaboration in favor of the educational mission. An attitude of dialogue and a willingness to walk in communion undoubtedly contribute to this.
74. Los Statutes they play an important role in providing the necessary clarity. Sometimes they are not up to date; they do not clearly delimit the competencies or the new procedures; they are designed too rigidly to the point of regulating contingent situations without leaving room for discernment or possible solutions that can only be found at the local level.
75. The legal and competence problems of Catholic educational institutions also arise from the double regulatory framework: canonical and state-civil. As a result of the different objectives of the corresponding legislation, it may happen that the State imposes on Catholic institutions, which operate in the public sphere, inappropriate behaviors that call into question the doctrinal and disciplinary credibility of the Church. Sometimes, public opinion also makes solutions in accordance with the principles of Catholic morality almost impossible.
76. Through the Regulations at the national level (issued by the Episcopal Conferences, the Synod of Bishops or the Council of Hierarchs) and the implementing Statutes drawn up from a canonical and civil perspective, it is convenient to foresee all the necessary elements to overcome conflicts of interpretation and application of the two legislative systems. For its part, Canon Law, ordered by the fundamental principle of the salvation of souls (can.1752 CIC), provides for various ways of guaranteeing communion between the parties involved in the educational mission and acts as a barrier against the scandal of the rupture of the internal unity of the Church, the inability to dialogue among its members and the exposure of conflicts in state courts and in the media.
77. Additionally, for the sake of clarity, Catholic schools should have a mission statement or a code of conduct. These are institutional and professional quality assurance instruments that, therefore, must be legally reinforced through employment contracts or other contractual declarations that have a clear legal value on the part of the subjects involved. It is recognized that in many countries civil law excludes “discrimination” on the grounds of religion, sexual orientation and other aspects of private life. At the same time, schools have the opportunity to develop a profile of values and a code of conduct that must be respected. When these values and behaviors are not respected by the interested subjects, they can be sanctioned as an expression of a lack of professional honesty by not complying with the clauses defined in the corresponding contracts and institutional guidelines.
78. On the other hand, beyond the exclusively legal norms, other regulations often prove to be effective. most suitable instruments to promote individual responsibility for the identity of the institution. For example, the individual and collective self-assessment procedures within the institution, the orientation agreements on the desired quality levels, the continuous training programs and the promotion and reinforcement of professionalism, the incentives and rewards, as well as the collection, documentation and study of good practices. On the part of those who exercise responsibility in the Church, it will be more effective than any other attitude and measure to generate a climate and behavior that expresses benevolence and trust towards all members of the educational community as an expression of Christian virtues.
Some sensitive issues and areas
79. In educational life there are situations that require great attention and sensitivity to resolve possible tensions and conflicts: first, the selection of teaching, non-teaching and government staff. Taking into account the different contexts and possibilities, it is necessary to establish clear criteria for discerning the professional qualities, adherence to the doctrine of the Church and the consistency of the Christian life of the candidates.
80. They are also produced conflicts in the disciplinary and/or doctrinal field. These situations can bring about the discredit of the Catholic institution and the scandal in the community. Therefore, they cannot be underestimated, both with regard to the nature of the conflict and the repercussions inside and outside the school. Discernment must begin in the context of the local church, taking into account the canonical principles of gradualness and proportionality of the measures that are adopted. Dismissal should be the last option, legitimately taken after all other attempts at resolution have failed.
81. There are also cases in which the state laws they impose choices in contrast to religious freedom and a school's own Catholic identity. Respecting the different areas, a reasonable defense of the rights of Catholics and their schools is necessary, both through dialogue with the State authorities and by resorting to the competent courts.
82. Problems may arise within the local Church as a result of the assessment diversity among the members of the community (bishop, parish priest, consecrated persons, parents, school directors, associations, etc.) regarding the viability of the school, its economic sustainability and its orientation in the face of new educational challenges. Once again, dialogue and walking together are the best way to solve these problems, also taking into account the hierarchical nature of the Church and respecting the different competencies.
83. A problem that always provokes contrasting reactions is the closing or the change in the legal configuration of a Catholic school due to management difficulties. This problem should not be solved in the first instance by considering the financial value of buildings and properties with a view to their sale, or by transferring management to bodies far removed from the principles of Catholic education in order to create a source of economic profit. Indeed, the temporal goods of the Church have among their proper ends the works of apostolate and charity, especially at the service of the poor (cf. can. 1254 § 2 CIC and can. 1007 CCEO). Therefore, in the case of a diocesan/eparchial or parish school, it is incumbent on the bishop to consult all interested parties in order to evaluate all possible solutions to safeguard the continuity of the educational service. In the case of educational institutions run by religious or lay people, before their closure or alienation, it is very convenient to consult the Bishop and find, together with the educational community, viable ways to continue offering his valuable mission.
Forms of encounter and convergence to consolidate Catholic identity
84. Catholic identity should be a meeting ground, an instrument of convergence of ideas and actions. In this way, the different perspectives become a resource and a fundamental principle for the development of adequate methodologies to solve possible critical questions and find shared solutions.
85. The echo of this attitude already appears in the first encyclical of John XXIII, where it is stated that "there is […] not a few points on which the Catholic Church allows theologians to freely dispute among themselves.[80]. In this sense, it is necessary to assess whether a case necessarily requires the direct intervention of the ecclesiastical authority, since "however, it is necessary to retain the saying that, expressed sometimes in one way and others in another, is attributed to various authors: in necessary things, unity; in the doubtful ones, freedom; in all, charity”[81].
be unit builders
86. Against this background, Pope Francis re-launches, for the Church today, some principles of social doctrine and invites us to find viable paths in the field of education, making prevail, in the face of possible tensions, the will to achieve better results.[82]. Faced with certain attitudes that do not lead to the resolution of conflicts, the Pope proposes the path of unity over conflict: “In the face of the conflict, some simply look at it and move on as if nothing happened, they wash their hands to be able to continue with their lives. Others enter the conflict in such a way that they remain prisoners, lose horizons, project their own confusion and dissatisfaction onto the institutions, and thus unity becomes impossible. But there is a third way, the most appropriate, to face the conflict. It is accepting to suffer the conflict, resolve it and transform it into the link of a new process. "Happy those who work for peace!" (Mt 5,9)”[83].
87. Even in the most serious conflicts, the unity of faith lived and based on the Gospel remains the compass that guides us. In this framework, the doors are opened to a true culture of dialogue through a inclusive and constant communication. In the educational community of the local and universal Church, the practices of dialogue and communication must be established, promoted and practiced before tensions arise. They must be protected and cultivated also during conflicts, and restored, if necessary. The role of direct and internal communication it cannot be replaced by foreign people, institutions, the media, and even less so by public opinion. A communication and communion strategy is needed so as not to run the risk that, in the event of a conflict, other people, often not competent and not well informed, decide the line of communication and action.
Generate development processes
88. In line with another principle, that is “time is greater than space”, the Pope suggests “initiating processes” instead of trying to defend positions and spaces of power [84]. In fact, those who search for perfect solutions and fight passionately for their realization – often unrealistically – run the risk of ending up further harming the resolution of the conflict with their attempts.
89. When trying to solve a problem, it is necessary to ask whether the proposed and elaborated solutions mainly serve to defend one's own position or if they can initiate a positive dynamic that generates new development processes. In this sense, canon law foresees an itinerary oriented towards progressive application of disciplinary and penal norms, such as prior warning, the proportionality of penalties and a certain gradualness in the face of objective personal limitations, always safeguarding the priority of the salvation of souls.
90. In order to start fruitful processes, it is also necessary to deep insight that brings together the human, spiritual, legal, subjective and pragmatic dimensions. Without prejudice to the obligation and right of the bishop to "supervise and visit the Catholic schools established in his territory, even those founded or directed by members of religious institutes" (can. 806 § 1 CIC and can. 638 § 1 CCEO) , hasty statements about problems related to Catholic identity do not help resolve conflicts. Possible measures related to an alleged deviation from the catholicity of an educational institution, which may also become necessary as well as legitimate, should continue to be a last ratio only in cases where there is absolutely no chance of avoiding great objective damage to the entire Church and her mission.
91. It should not be underestimated that, in an increasingly globalized world, even individual decisions, linked to a local context, have repercussions for the universal Church. If the competent authority does not find any viable solution, a ordinary process with the consultation of all the parties involved, the consideration of all canonical and civil aspects, the possible rights of third parties that may coincide or conflict with the decision itself, as well as the effects that said decision may have on other initiatives of the Church in the educational field and on public opinion.
Develop real and lasting solutions
92.In conflicts, aspects of a particular problem are sometimes brought to the level of a discussion of principles and ideals. In order not to fall into this error, the principle that reality is more important than idea[85] it is of valuable help. In this sense, it is convenient to elaborate the solutions at the most immediate level possible, with the participation of those who are directly integrated in the local reality and know it in all its elements. Therefore, it is good to avoid delegating internal Church conflicts to other legal institutions, unless expressly required by law. Immediate recourse to higher ecclesiastical authorities should also be avoided, as a local solution is more immediate and sustainable. However, every member of the Church has the right to refer matters to the Apostolic See[86].
93. Finally, according to the principle that the whole is greater than the part[87]Those working to resolve natural tensions within the Church must consider the consequences that a single conflict can have for other areas and levels of the Church. The exercise of prudence is therefore a priority and reliable. Any possible solution that is decided and implemented must be considered in a long-term perspective so as not to undermine the possibility of fruitful and trusting collaboration between people and institutions. They are called to walk together so that the Church can render her educational service to the world.
CONCLUSION
94. The Congregation for Catholic Education, in issuing this Instruction on the Catholic identity of educational institutions, intends to offer, with a spirit of service, a contribution to reflection and some guidelines to help share the missionary transformation of the Church, because "it is vital that today the Church goes out to announce the Gospel to everyone, in all places, on all occasions, without delay, without disgust and without fear”[88].
95. Pope Francis, when dealing with the encounter between faith, reason and science, underlines that "Catholic schools, which always try to combine the educational task with the explicit proclamation of the Gospel, constitute a very valuable contribution to the evangelization of culture, even in countries and cities where an adverse situation stimulates us to use our creativity to find the right paths”[89].
96. In light of these exhortations, the present Instruction, starting from the essential criteria of the Catholic identity of schools, intends to accompany their renovation to respond to the new challenges that, in the change of time, the world poses to the Church, mother and teacher. The response will be effective with the acquisition of full identity in obedience to a transcendent truth, as Pope Francis recalled, citing a memorable text by Pope John Paul II: “«If there is no transcendent truth, with whose obedience man conquers their full identity, there is also no sure principle that guarantees fair relations between men: the interests of class, group or nation, inevitably oppose each other. If the transcendent truth is not recognized, the force of power triumphs, and each one tends to use to the extreme the means at his disposal to impose his own interest or his own opinion, without respecting the rights of others. […] The root of modern totalitarianism must be seen, therefore, in the denial of the transcendent dignity of the human person, the visible image of the invisible God and, precisely for this reason, the natural subject of rights that no one can violate: neither the individual, the group , social class, or the nation or the state. The majority of a social body cannot do it either, putting itself against the minority»” [90].
97. The Congregation for Catholic Education expresses its profound gratitude for the care and effort of all those involved in educational institutions and hopes that the Catholic identity profile of the educational project will contribute to the realization of a global educational pact “to revive the commitment for and with the young generations, renewing the passion for a more open and inclusive education, capable of patient listening, constructive dialogue and mutual understanding”[91].
Vatican City, January 25, 2022, feast of the conversion of Saint Paul the Apostle.
Giuseppe Cardenal Versaldi
Prefect
Arzobispo Angelo Vincenzo Zani
Secretary
January 26, 2022
On-Line Meeting on Transformative Education and the Global Education Pact
On Tuesday, February 22, a meeting will take place from 6:00 p.m. to 7:30 p.m. to talk about transformative education and for global citizenship.
Organized by Enlázate por la Justicia, Redes and Global Compact on Education, the reflections of 150 educational centers from 18 countries will be put on the table.
Pedro Aguado, Superior General of the Piarists, Dolors García, Director of the Pastoral Department of Catholic Schools, Cinta Bayo, Vicar General of the Slaves of the Divine Heart and Rebeca Collado, Director of the Fundación Sínola Solidaria will participate.
The meeting will be online and you can follow it by clicking on the following link: https://www.redes-ongd.org/pacto-educativo-global/ link
Vicar General of the Slaves of the Divine Heart and Rebeca Collado
Vicar General of the Slaves of the Divine Heart and Rebeca Collado
Vicar General of the Slaves of the Divine Heart and Rebeca Collado
Here you can find resources and materials so that you are informed about the Global Educational Pact.
PODCAST SERIES TO SPOTLIGHT ON EDUCATION, A CALL FROM THE GLOBAL EDUCATIONAL COMPACT OF THE INTER-AMERICAN CONFEDERATION OF CATHOLIC EDUCATION
https://ciec.edu.co/category/podcast/?fbclid=IwAR0qBzS0XK6-f2-ygQr2UDmzabeYjmJJmT8-vW5m6Tht7lfU5LntGfqhVbw
Global Catholic Education website that informs and connects Catholic educators around the world. It provides them with data, analysis, learning opportunities, and other resources to help them accomplish their mission. They also have a space for the Global Educational Pact
https://es.globalcatholiceducation.org/global-compact-on-education
The book on the Global Educational Pact of the International Office of Catholic Education (OIEC) can be downloaded below:
UISG (International Union of Superiors General) SEMINAR FOR THE TRAINING OF EDUCATORS: THE TRANSFORMATION OF THE SCHOOL IN THE FRAMEWORK OF THE GLOBAL EDUCATIONAL PACT
WORKSHOPS, CONFERENCES, REFLECTIONS, DOCUMENTS AND MORE RESOURCES AT THE FOLLOWING LINK
https://seminario2021.org/
SITIO WEB DE Escuelas Católicas España que también se suma al Pacto Educativo Global, a través del proyecto "Súmate al Pacto Educativo Global porque Juntos Somos Luz" conoce la web:
https://www.escuelascatolicas.es/pacto-educativo-global/#
