On Education

COMPENDIUM

The responsibility for the rearing of a child belongs by Natural Law and Divine Positive Law to the parents of the child. This office, which embraces both the duty and the right to rear, i.e. to build up and train, the child in body and mind, comes to the parents directly from God. A child requires education, by which is meant the information of mind, i.e., the instruction of the intellect and imparting of necessary and useful knowledge, and the formation of character, i.e., the training of the will in the choice and pursuit of moral goodness. Any system of education which ignores this twofold character is unsound and defective.

While the parents' responsibility to educate their children comes directly from God, it is not absolute and despotic, but qualified. That is, parents are not free to do absolutely as they like with the education of their children, but must exercise their right in conformity with the purpose for which God gave life, and in accord with Natural and Divine Law. There is a further duty imposed on parents of preventing any invasion of their rights in this matter.

The aim and purpose of true education is to transform the child into the supernatural man who will think, judge, and act consistently in accord with right reason illumined by supernatural faith, and in accord with the example and teaching of Jesus Christ which is given us by the Church, our immediate or proximate rule of Faith, which embraces faith and morals, i.e., what we must believe and what we must do. In view of the definition of man, and in view of the aim and purpose of true education, it is clear, therefore, that education must have an essentially religious character. Education is, above all else, the training and development of character. The will can only be trained by reference to a fixed standard of moral conduct; and there can be no sound and consistent morality without religion and living religious principles. Religion must form the background, and, as it were, the atmosphere in which youth is educated. The conditions which surround the child must be in keeping with the purpose and end of education. The value of a well-ordered and disciplined Christian family cannot be overestimated as regards its good influence on the child. The good example of parents and other members of the family supply the best training and effective education of the child.

The Church is the Custodian and Teacher of the whole of moral truth, and Dispenser of the Sacraments which give life and grace; elevating and educating her children by means of her sacred liturgy and ritual, and by religious associations that increase and foster piety. The Church was established by God to teach all men and direct them to their last end. Therefore, she is the educational environment most intimately connected with the child and the family.

Since children must be equipped to take their place in life and civil society; and since the family is nowadays generally unable of itself to supply the necessary instruction in arts and sciences, the school becomes a necessary institution and an important factor in the education of youth. In its origin, the school came into existence through the family and the Church, and was intended to be complementary to the family and the Church. The school, therefore, in its policy and environment, should form, together with the family and the Church, one sanctuary of education.

Since the State exists to promote the common temporal welfare, the State has the right to see that children are educated by those responsible, and, moreover, to see that they are educated in such a way as to make them good and useful citizens. The State, however, has no absolute right, but only a relative and qualified right over the education of children. The child does not belong to the State; the child only becomes a member of the State through the family. Both the child and the parents have rights in the matter of education which cannot be surrendered, which the State must respect, and may not set aside. The State, no less than individuals, must observe the Natural and Divine Law which give to the parents priority of right over the education of the children. hence, whatever right the State possesses in the matter of education is relative to or qualified by the already established rights of parents and child.

It is the duty of the State to see that the parents fulfill their duty of educating their children. Should parents fail through neglect or incapacity or be found wanting either physically or morally in respect to the education of their children, then it is the duty of the State to protect the rights of the children and provide for their education. It is also the duty of the State to supplement and support their efforts and to supply any deficiencies on the part of parents. Should the efforts of the parents fall short of what is necessary, the State must supplement their work out of her own resources, e.g., by providing facilities, or even buildings if necessary. The whole community places these means and resources at the disposal of the State for the needs of the whole community. The State should distribute them justly and without prejudice, respecting at the same time the rights of the family and of the Church.

The rights of Church and State in the field of education are defined by the purpose for which the Church and the State exist, and for which both derive authority from God. The purpose of the Church is the eternal welfare of men. The authority and, therefore, the rights of the Church extend to whatever is sacred in human life and whatever pertains to the worship of God and the attaining of man's eternal destiny. Hence, the Church has the right to decide what kind of education is necessary for man's eternal destiny. The purpose of the State is the temporal welfare of men. The authority and rights of the State extend to what pertains to the common temporal well-being of the community. Hence, there are limits to the authority of the State, and its rights in the field of education cannot trespass beyond its own sphere and purpose. Thus, it is not the function of the State to teach religion: this belongs to the Church. But the State has no right to prevent religion being taught, or to penalize (by refusing aid) those who desire it for their children. It is a grave violation of Natural and Divine Law to hamper, hinder, or reject the teaching of religion in school. Those who attempt such a policy violate the rights of God: every person is created by God for eternal life. He who hinders the attaining of that eternal life violates the rights of God. They also violate the rights of the Church: the Church has a divine mission to ensure the eternal salvation of men. This cannot be achieved without religious education in school. They further violate the right of parents: the State and the school are only deputies of the parents in the matter of education. Hence, they deputize for the parents, but they do not displace them. No power can justly take from parents their right to educate their children according to their conscience. Lastly, those who attempt to prevent religion being taught in school violate the rights of the child: the child has a right to know its destiny, and to be helped in every way to attain it.

The Church condemns every system of education which has its foundation and inspiration in Naturalism. By Naturalism is understood any outlook on life and life's purpose which excludes or ignores supernatural truth, supernatural law, or supernatural life. Naturalism is false and unsound because (a) it rejects the true definition of man's nature and purpose, (b) it rejects the doctrine of original sin and its effects in all men, (c) it rejects or ignores the doctrine of grace, (d) it sets aside the authority of God and His Divine Law, (e) it ignores the Natural Law which reason itself promulgates. The general principle of Naturalism is that man can only rely on, and should be guided solely by the unaided powers of human nature. Its disciples preach "self-expression," and aim at "emancipating" men from law, which they describe as "obsolete" and "old-fashioned." the logical result of such teaching is that men are made slaves of their own pride and passions, which, in due course, must lead to chaos and to the destruction of the individual and society.

The Church also condemns the principle of "co-education," whereby girls and boys are indiscriminately mixed, not only in classes, but in recreation, physical training, and all other activities, and treated as if they were the same. By nature, the two sexes are different in organism, in temperament, and in aptitude. Hence, there should not be any leveling promiscuity nor equality in the training of the different sexes. There should be distinction and separation of students particularly during those years which form the most delicate and decisive period in the formation of character.

The mere fact that a school gives some religious instruction does not satisfy the rights of the family and of the Church, nor does it make it a suitable place for Catholic children. As Pope Leo XIII writes: "It is necessary not only that religious instruction be given to the young at certain fixed times, but also that every other subject taught be permeated with Christian piety. If this is wanting, if this sacred atmosphere does not pervade and warm the hearts of masters and students alike, little good can be expected from any kind of learning, and considerable harm will often be the consequence." (Militantis Ecclesiae, §18) The law of the Church (1917 Code of Canon Law, §1374) expressly forbids Catholic parents to send their children to non-Catholic schools, whether those schools are "Neutral" or "Mixed". A "Neutral" school is one from which religion is excluded. In practice, there is no such thing as a school which merely holds itself aloof from religion, for, where religion is not taught, irreligion spreads and holds sway. A "Mixed" school is one open to Catholics and non-Catholics alike.

There can be only one ideal of Catholic education, an ideal which must be aimed at and safeguarded even at the cost of great sacrifice. That ideal is Catholic education, in Catholic schools, by Catholic teachers, for all the Catholic youth.

The Christian teacher undertakes a grave responsibility, performing a service to God, to the child, to the family, to the Church, and to the State, and therefore should be held in honor and respect by the whole community. The Christian teacher must recognize his or her work as a vocation and not merely as an occupation. Since good example is most important, much is expected of the Christian teacher, not only in school, but also outside the school. Accordingly, honor and respect should be shown by everyone: by the State in remuneration; by parents, who, in the first place, must themselves show respect for the teacher, and in the second place, must insist on their children doing likewise.

The aim of Catholic education is to form good Catholics. The good Catholic, however, is necessarily a good citizen. Catholic education devotes great attention and importance to the formation of character, respect for law and order, and obedience to legitimate authority. Consequently, Catholic education furnishes the best possible preparation for good citizenship.

CATECHISM

94. To whom belongs the responsibility for the rearing of children?

The responsibility for the rearing of a child belongs by Natural Law and Divine Positive Law to the parents of the child.

95. What is meant by the education of a child?

The education of a child is that part of rearing which relates to the information of mind and the formation of character.

96. On whom rests the responsibility for the education of children?

The responsibility for the education of a child falls directly on the parents of the child.

97. What is the aim and purpose of true education?

The aim and purpose of true education is to transform the child into the supernatural man who will think, judge, and act consistently in accord with right reason illumined by supernatural faith

98. What is the essential character of true education?

True education must have an essentially religious character.

99. Is environment a necessary and important factor in Christian education?

Yes. A proper environment is a necessary and important factors in Christian education.

100. Where should this proper environment be found in the first instance?

This environment must be found in the first instance the family and the home.

101. Does not the Church supply a divinely established environment for the Christian education of youth?

Yes. The Church is divinely established to teach all men and direct them to their last end. Therefore, she is the educational environment most intimately connected with the child and the family.

102. Is the school a necessary institution and an important factor in the education of youth?

As the family is nowadays generally unable of itself to supply the necessary instruction for equipping children to take their place in life and in civil society, the school becomes a necessary institution and an important factor in the education of youth.

103. What right does the State possess in the matter of the education of youth?

The State has the right to see that children are educated by those responsible.

104. Has the State an absolute right over the education of children?

The State has no absolute right, but only a relative and qualified right over the education of children.

105. What precisely is the duty of the State regarding the education of youth?

It is the duty of the State to see that the parents fulfill their duty of educating their children, and to supplement and support their efforts and to supply their deficiencies.

106. How far to the respective rights of Church and State extend over the education of the child?

The rights of Church and State in the field of education are defined by the purpose for which the Church and the State exist, and for which both derive authority from God.

107. Is it a grave injustice to prevent or hamper the teaching of religion in school?

Yes. It is a grave violation of Natural and Divine Law to hamper, hinder, or reject the teaching of religion in school.

108. What is the teaching of the Church regarding Naturalism in education?

The Church condemns every system of education which has its foundation and inspiration in Naturalism.

109. What does the Church teach regarding the system of education known as "Co-education"?

The principle of "co-education," whereby girls and boys are indiscriminately mixed and treated as if they were the same, is condemned by the Church.

110. Does the mere fact that a school gives some religious instruction satisfy the claims of Christian education?

No. The mere fact that a school gives some religious instruction does not satisfy the rights of the family and of the Church, nor does it make it a suitable place for Catholic children.

111. Are Catholic parents forbidden to send their children to non-Catholic schools?

Yes. The law of the Church expressly forbids Catholic parents to send their children to non-Catholic schools, whether those schools are "Neutral" or "Mixed".

112. What is the ideal system of education for Catholics?

The ideal system of education for Catholics is Catholic education, in Catholic schools, by Catholic teachers, for all the Catholic youth.

113. What position does the teacher hold in the Christian education of youth?

The Christian teacher should be held in honor and respect by the whole community.

114. Does Catholic education make for good citizenship?

The aim of Catholic education is to form good Catholics, and in doing so, it must necessarily form at the same time good citizens.