| English Source: Vatican Website |
Latin Source: Vatican Website |
Introduction
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| The Sacred Ecumenical Council has considered with care how extremely important education is in the life of man and how its influence ever grows in the social progress of this age. Indeed, the circumstances of our time have made it easier and at once more urgent to educate young people and, what is more, to continue the education of adults. Men are more aware of their own dignity and position; more and more they want to take an active part in social and especially in economic and political life. Enjoying more leisure, as they sometimes do, men find that the remarkable development of technology and scientific investigation and the new means of communication offer them an opportunity of attaining more easily their cultural and spiritual inheritance and of fulfilling one another in the closer ties between groups and even between peoples. |
Gravissimum educationis momentum in vita hominis eiusque influxum semper maiorem in socialem huius aetatis progressum Sancta Oecumenica Synodus attente perpendit. Re quidem vera iuvenum educatio, immo adultorum quoque continua quaedam institutio, cum facilior tum urgentior redditur temporis nostri adiunctis. Homines enim propriae dignitatis et officii plenius conscii, vitam socialem ac praesertim oeconomicam et politicam actuosius in dies participare praeoptant; mirabiles artis technicae et inquisitionis scientificae progressus, nova communicationis socialis subsidia opportunitatem praebent hominibus, maiore interdum temporis spatio ab occupationibus liberi fruentibus, facilius ad patrimonium mentis animique culturae accedendi atque arctiore tum coetuum tum ipsorum populorum necessitudine mutuo se complendi. |
| Consequently, attempts are being made everywhere to promote more education. The rights of men to an education, particularly the primary rights of children and parents, are being proclaimed and recognized in public documents. As the number of pupils rapidly increases, schools are multiplied and expanded far and wide and other educational institutions are established. New experiments are conducted in methods of education and teaching. Mighty attempts are being made to obtain education for all, even though vast numbers of children and young people are still deprived of even rudimentary training and so many others lack a suitable education in which truth and love are developed together. |
Proinde ubique conatus fiunt ad opus educationis magis magisque promovendum; hominum, et peculiariter puerorum atque parentum, iura primaria educationem respicientia declarantur et publicis documentis consignantur; alumnorum numero celeriter crescente, late multiplicantur et perficiuntur scholae atque alia educationis instituta conduntur; novis experimentis excoluntur educationis et instructionis methodi; magni quidem ponderis peraguntur nisus ad eas omnibus hominibus procurandas, licet permulti pueri et iuvenes institutione etiam fundamentali adhuc priventur et tot alii apta educatione, in qua simul veritas et caritas excoluntur, careant. |
| To fulfill the mandate she has received from her divine founder of proclaiming the mystery of salvation to all men and of restoring all things in Christ, Holy Mother the Church must be concerned with the whole of man's life, even the secular part of it insofar as it has a bearing on his heavenly calling. Therefore she has a role in the progress and development of education. Hence this sacred synod declares certain fundamental principles of Christian education especially in schools. These principles will have to be developed at greater length by a special post-conciliar commission and applied by episcopal conferences to varying local situations. |
Cum vero Sancta Mater Ecclesia ad mandatum implendum a divino suo Conditore acceptum, mysterium nempe salutis omnibus hominibus nuntiandi et omnia instaurandi in Christo, integram hominis vitam etiam terrenam quatenus cum vocatione coelesti connexam curare debeat, in educationis progressu atque amplificatione partes suas habet. Proinde S. Synodus de educatione christiana praesertim in scholis fundamentalia quaedam principia declarat, quae a speciali post Concilium Commissione fusius evolvenda erunt atque ab Episcoporum Conferentiis ad diversas regionum condiciones applicanda. |
| §1 The Meaning of the Universal Right to an Education |
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| All men of every race, condition and age, since they enjoy the dignity of a human being, have an inalienable right to an education that is in keeping with their ultimate goal, their ability, their sex, and the culture and tradition of their country, and also in harmony with their fraternal association with other peoples in the fostering of true unity and peace on earth. For a true education aims at the formation of the human person in the pursuit of his ultimate end and of the good of the societies of which, as man, he is a member, and in whose obligations, as an adult, he will share. |
§1 Omnibus hominibus cuiusvis stirpis, condicionis et aetatis utpote dignitate personae pollentibus, ius est inalienabile ad educationem, proprio fini respondentem, propriae indoli, sexus differentiae, culturae patriisque traditionibus accommodatam et simul fraternae cum aliis populis consortioni apertam ad veram unitatem et pacem in terris fovendam. Vera autem educatio prosequitur formationem personae humanae in ordine ad finem eius ultimum et simul ad bonum societatum, quarum homo membrum exstat et in quarum officiis, adultus effectus, partem habebit. |
| Therefore children and young people must be helped, with the aid of the latest advances in psychology and the arts and science of teaching, to develop harmoniously their physical, moral and intellectual endowments so that they may gradually acquire a mature sense of responsibility in striving endlessly to form their own lives properly and in pursuing true freedom as they surmount the vicissitudes of life with courage and constancy. Let them be given also, as they advance in years, a positive and prudent sexual education. Moreover they should be so trained to take their part in social life that properly instructed in the necessary and opportune skills they can become actively involved in various community organizations, open to discourse with others and willing to do their best to promote the common good. |
Pueri igitur et adolescentes, ratione habita progressus scientiae psychologicae, paedagogicae et didacticae adiuventur oportet ad dotes physicas, morales et intellectuales harmonice evolvendas, ad gradatim acquirendum perfectiorem sensum responsabilitatis in propria vita continuo nisu recte excolenda et in vera libertate prosequenda, obstaculis magno et constanti animo superatis. Positiva et prudenti educatione sexuali progrediente aetate instituantur. Praeterea ad vitam socialem participandam ita conformentur ut, instrumentis necessariis et opportunis rite instructi, in varios humanae communitatis coetus actuose sese inserere valeant, colloquio cum aliis aperiantur communique bono provehendo operam libenter navent. |
| This sacred synod likewise declares that children and young people have a right to be motivated to appraise moral values with a right conscience, to embrace them with a personal adherence, together with a deeper knowledge and love of God. Consequently it earnestly entreats all those who hold a position of public authority or who are in charge of education to see to it that youth is never deprived of this sacred right. It further exhorts the sons of the Church to give their attention with generosity to the entire field of education, having especially in mind the need of extending very soon the benefits of a suitable education and training to everyone in all parts of the world. |
Similiter Sancta Synodus declarat pueris ac adolescentibus ius esse ut in valoribus moralibus recta conscientia aestimandis et adhaesione personali amplectendis necnon in Deo perfectius cognoscendo et diligendo instimulentur. Ideoque enixe rogat omnes qui vel populorum regimen tenent vel educationi praesunt, ut curent ne umquam iuventus hoc sacro iure privetur. Filios autem Ecclesiae exhortatur ut generoso animo operam praestent in universo educationis campo, praesertim hunc in finem ut congrua educationis et instructionis beneficia ad omnes ubique terrarum citius extendi possint. |
| §2 Christian Education |
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| Since all Christians have become by rebirth of water and the Holy Spirit a new creature so that they should be called and should be children of God, they have a right to a Christian education. A Christian education does not merely strive for the maturing of a human person as just now described, but has as its principal purpose this goal: that the baptized, while they are gradually introduced the knowledge of the mystery of salvation, become ever more aware of the gift of Faith they have received, and that they learn in addition how to worship God the Father in spirit and truth (cf. John 4:23) especially in liturgical action, and be conformed in their personal lives according to the new man created in justice and holiness of truth (Eph. 4:22-24); also that they develop into perfect manhood, to the mature measure of the fullness of Christ (cf. Eph. 4:13) and strive for the growth of the Mystical Body; moreover, that aware of their calling, they learn not only how to bear witness to the hope that is in them (cf. Peter 3:15) but also how to help in the Christian formation of the world that takes place when natural powers viewed in the full consideration of man redeemed by Christ contribute to the good of the whole society. Wherefore this sacred synod recalls to pastors of souls their most serious obligation to see to it that all the faithful, but especially the youth who are the hope of the Church, enjoy this Christian education. |
§2 Omnibus christianis, quippe qui, per regenerationem ex aqua et Spiritu Sancto nova creatura effecti, filii Dei nominentur et sint, ius est ad educationem christianam. Quae quidem non solum maturitatem humanae personae modo descriptam prosequitur, sed eo principaliter spectat ut baptizati dum in cognitionem mysterii salutis gradatim introducuntur, accepti fidei doni in dies magis conscii fiant; Deum Patrem in spiritu et veritate adorare (cf. Io 4,23) praeprimis in actione liturgica addiscant, ad propriam vitam secundum novum hominem in iustitia et sanctitate veritatis (Eph 4,22-24) gerendam conformentur; ita quidem occurrant in virum perfectum, in aetatem plenitudinis Christi (cf. Eph 4,13) et augmento corporis mystici operam praestent. Iidem insuper suae vocationis conscii tum spei quae in eis est (cf. 1 Pt 3,15), testimonium exhibere tum christianam mundi conformationem adiuvare consuescant, qua naturales valores in completa hominis a Christo redempti consideratione assumpti, ad totius societatis bonum conferant. Quare haec S. Synodus animarum Pastoribus gravissimum recolit officium omnia disponendi ut hac educatione christiana omnes fideles fruantur, praeprimis iuvenes qui spes sunt Ecclesiae. |
| §3 The Authors of Education |
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| Since parents have given children their life, they are bound by the most serious obligation to educate their offspring and therefore must be recognized as the primary and principal educators. This role in education is so important that only with difficulty can it be supplied where it is lacking. Parents are the ones who must create a family atmosphere animated by love and respect for God and man, in which the well-rounded personal and social education of children is fostered. Hence the family is the first school of the social virtues that every society needs. It is particularly in the Christian family, enriched by the grace and office of the sacrament of matrimony, that children should be taught from their early years to have a knowledge of God according to the faith received in Baptism, to worship Him, and to love their neighbor. Here, too, they find their first experience of a wholesome human society and of the Church. Finally, it is through the family that they are gradually led to a companionship with their fellowmen and with the people of God. Let parents, then, recognize the inestimable importance a truly Christian family has for the life and progress of God's own people. |
§3 Parentes, cum vitam filiis contulerint, prolem educandi gravissima obligatione tenentur et ideo primi et praecipui eorum educatores agnoscendi sunt. Quod munus educationis tanti ponderis est ut, ubi desit, aegre suppleri possit. Parentum enim est talem familiae ambitum amore, pietate erga Deum et homines animatum creare qui integrae filiorum educationi personali et sociali faveat. Familia proinde est prima schola virtutum socialium quibus indigent omnes societates. Maxime vero in christiana familia, matrimonii sacramenti gratia et officio ditata, filii iam a prima aetate secundum fidem in baptismo receptam Deum percipere et colere atque proximum diligere doceantur oportet; ibidem primam inveniunt experientiam et sanae societatis humanae et Ecclesiae; per familiam denique in civilem hominum consortionem et in populum Dei sensim introducuntur. Persentiant igitur parentes quanti momenti sit familia vere christiana pro vita et progressu ipsius populi Dei. |
| The family which has the primary duty of imparting education needs help of the whole community. In addition, therefore, to the rights of parents and others to whom the parents entrust a share in the work of education, certain rights and duties belong indeed to civil society, whose role is to direct what is required for the common temporal good. Its function is to promote the education of youth in many ways, namely: to protect the duties and rights of parents and others who share in education and to give them aid; according to the principle of subsidiarity, when the endeavors of parents and other societies are lacking, to carry out the work of education in accordance with the wishes of the parents; and, moreover, as the common good demands, to build schools and institutions. |
Educationis impertiendae munus primario familiae competens totius societatis auxiliis indiget. Praeter igitur iura parentum ceterorumque quibus ipsi partem in munere educationis concredunt, certa quidem officia et iura competunt societati civili, quatenus eius est ea ordinare quae ad bonum commune temporale requiruntur. Ad eius munera pertinet educationem iuventutis pluribus modis provehere: parentum scilicet aliorumque qui in educatione partes habent officia et iura tueri eisque adiumenta praebere; iuxta subsidiarii officii principium, deficientibus parentum aliarumque societatum incoeptis, educationis opus, attentis quidem parentum votis, perficere; insuper, quatenus bonum commune postulat, scholas et instituta propria condere. |
| Finally, in a special way, the duty of educating belongs to the Church, not merely because she must be recognized as a human society capable of educating, but especially because she has the responsibility of announcing the way of salvation to all men, of communicating the life of Christ to those who believe, and, in her unfailing solicitude, of assisting men to be able to come to the fullness of this life. The Church is bound as a mother to give to these children of hers an education by which their whole life can be imbued with the spirit of Christ and at the same time do all she can to promote for all peoples the complete perfection of the human person, the good of earthly society and the building of a world that is more human. |
Singulari demum ratione officium educandi ad Ecclesiam spectat, non solum quia humana quoque societas educationis tradendae capax agnoscenda est, sed maxime quia munus habet viam salutis omnibus hominibus annuntiandi, credentibus vitam Christi communicandi eosque continua sollicitudine adiuvandi ut ad huius vitae plenitudinem pervenire valeant. His igitur filiis suis tanquam Mater eam praestare Ecclesia tenetur educationem, qua tota eorum vita spiritu Christi imbuatur, simul autem omnibus populis suam operam praebet ad promovendam integram personae humanae perfectionem, ad bonum quoque societatis terrestris atque ad aedificationem mundi humanius configurandi. |
| §4 Various Aids to Christian Education |
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| In fulfilling its educational role, the Church, eager to employ all suitable aids, is concerned especially about those which are her very own. Foremost among these is catechetical instruction, which enlightens and strengthens the faith, nourishes life according to the spirit of Christ, leads to intelligent and active participation in the liturgical mystery and gives motivation for apostolic activity. The Church esteems highly and seeks to penetrate and ennoble with her own spirit also other aids which belong to the general heritage of man and which are of great influence in forming souls and molding men, such as the media of communication, various groups for mental and physical development, youth associations, and, in particular, schools. |
§4 In munere suo educationis explendo Ecclesia de omnibus aptis subsidiis sollicita, praecipue de eis curat quae ipsi sunt propria, quorum primum est institutio catechetica quae fidem illuminat et roborat, vitam secundum spiritum Christi nutrit, ad mysterii liturgici consciam et actuosam participationem conducit atque ad actionem apostolicam excitat. Ecclesia magni facit et suo spiritu penetrare et elevare quaerit cetera quoque auxilia, quae ad commune hominum patrimonium pertinent quaeque ad animos excolendos hominesque formandos magnopere conferunt, uti sunt communicationis socialis instrumenta, multiplices animi corporisque exercitationum coetus, iuvenum consociationes atque praesertim scholae. |
| §5 The Importance of Schools |
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| Among all educational instruments the school has a special importance. It is designed not only to develop with special care the intellectual faculties but also to form the ability to judge rightly, to hand on the cultural legacy of previous generations, to foster a sense of values, to prepare for professional life. Between pupils of different talents and backgrounds it promotes friendly relations and fosters a spirit of mutual understanding; and it establishes as it were a center whose work and progress must be shared together by families, teachers, associations of various types that foster cultural, civic, and religious life, as well as by civil society and the entire human community. |
§5 Inter omnia educationis instrumenta peculiare momentum habet schola, quae vi suae missionis dum facultates intellectuales assidua cura excolit, recte iudicandi capacitatem evolvit, in patrimonium culturae a generationibus praeteritis acquisitum introducit, sensum valorum promovet, vitam professionalem praeparat, inter alumnos diversae indolis et condicionis amicalem consortionem pariens mutuam se comprehendendi dispositionem fovet; insuper velut quoddam centrum constituit cuius operositatem et profectum una participare debent familiae, magistri, varii generis consociationes vitam culturalem, civicam, religiosam promoventes, societas civilis, et tota communitas humana. |
| Beautiful indeed and of great importance is the vocation of all those who aid parents in fulfilling their duties and who, as representatives of the human community, undertake the task of education in schools. This vocation demands special qualities of mind and heart, very careful preparation, and continuing readiness to renew and to adapt. |
Pulchra igitur et gravis quidem ponderis est vocatio illorum omnium qui parentes in eorundem officio implendo iuvantes et communitatis humanae vices gerentes, munus educandi in scholis suscipiunt; quae vocatio peculiares mentis et cordis dotes, diligentissimam praeparationem, continuam renovationis et adaptationis promptitudinem expostulat. |
| §6 The Duties and Rights of Parents |
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| Parents who have the primary and inalienable right and duty to educate their children must enjoy true liberty in their choice of schools. Consequently, the public power, which has the obligation to protect and defend the rights of citizens, must see to it, in its concern for distributive justice, that public subsidies are paid out in such a way that parents are truly free to choose according to their conscience the schools they want for their children. |
§6 Parentes quibus primum et inalienabile officium et ius est filios educandi, in scholis eligendis vera libertate gaudeant oportet. Potestas publica igitur cuius est civium libertates tueri et defendere, iustitiae distributivae consulens curare debet, ut subsidia publica ita erogentur ut parentes pro filiis suis scholas, secundum conscientiam suam, vere libere selegere valeant. |
| In addition it is the task of the state to see to it that all citizens are able to come to a suitable share in culture and are properly prepared to exercise their civic duties and rights. Therefore the state must protect the right of children to an adequate school education, check on the ability of teachers and the excellence of their training, look after the health of the pupils and in general, promote the whole school project. But it must always keep in mind the principle of subsidiarity so that there is no kind of school monopoly, for this is opposed to the native rights of the human person, to the development and spread of culture, to the peaceful association of citizens and to the pluralism that exists today in ever so many societies. |
Ceterum rei publicae est providere ut omnes cives ad congruam culturae participationem accedere valeant atque ad officia et iura civilia exercenda debite praeparentur. Ipsa igitur res publica ius puerorum ad adaequatam educationem scholarem tutari, magistrorum capacitati studiorumque praestantiae vigilare, alumnorum sanitati consulere atque in genere integrum scholarum opus promovere debet, principio subsidiarii officii prae oculis habito et ideo quovis excluso scholarum monopolio, quod nativis humanae personae iuribus, ipsius quoque culturae profectui et divulgationi, pacificae civium consortioni necnon pluralismo in permultis societatibus hodie vigenti adversatur. |
| Therefore this sacred synod exhorts the faithful to assist to their utmost in finding suitable methods of education and programs of study and in forming teachers who can give youth a true education. Through the associations of parents in particular they should further with their assistance all the work of the school but especially the moral education it must impart. |
Christifideles vero S. Synodus hortatur ut sive ad aptas educationis methodos studiorumque rationem inveniendas, sive ad magistros efformandos qui iuvenes recte educare valeant, auxiliatricem operam ultro praestent atque, parentum praesertim consociationibus, universum scholae munus et praecipue educationem moralem in ea tradendam suis adiumentis prosequantur. |
| §7 Moral and Religious Education in all Schools |
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| Feeling very keenly the weighty responsibility of diligently caring for the moral and religious education of all her children, the Church must be present with her own special affection and help for the great number who are being trained in schools that are not Catholic. This is possible by the witness of the lives of those who teach and direct them, by the apostolic action of their fellow-students, but especially by the ministry of priests and laymen who give them the doctrine of salvation in a way suited to their age and circumstances and provide spiritual aid in every way the times and conditions allow. |
§7 Gravissimum praeterea officium persentiens moralem et religiosam educationem omnium suorum filiorum sedulo curandi, Ecclesia peculiari suo affectu et adiutorio praesens sit oportet iis plurimis qui in scholis non catholicis instituuntur; tum per testimonium vitae eorum qui eos docent et moderantur, tum per condiscipulorum apostolicam actionem, tum maxime per ministerium sacerdotum et laicorum qui eis doctrinam salutis tradunt, ratione aetati et adiunctis accommodata et spirituale auxilium praebent opportunis incoeptis pro rerum temporumque condicione. |
| The Church reminds parents of the duty that is theirs to arrange and even demand that their children be able to enjoy these aids and advance in their Christian formation to a degree that is abreast of their development in secular subjects. Therefore the Church esteems highly those civil authorities and societies which, bearing in mind the pluralism of contemporary society and respecting religious freedom, assist families so that the education of their children can be imparted in all schools according to the individual moral and religious principles of the families. |
Parentibus autem grave recolit officium quod eis competit omnia disponendi vel etiam exigendi ut filii sui illis auxiliis frui possint et formatione christiana harmonico gressu cum profana progrediantur. Propterea Ecclesia illas auctoritates et societates civiles dilaudat, quae pluralismi hodiernae societatis ratione habita et debitae libertati religiosae consulentes, familias adiuvant ut educatio filiorum in omnibus scholis secundum propria familiarum principia moralia et religiosa impertiri possit. |
| §8 Catholic Schools |
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| The influence of the Church in the field of education is shown in a special manner by the Catholic school. No less than other schools does the Catholic school pursue cultural goals and the human formation of youth. But its proper function is to create for the school community a special atmosphere animated by the Gospel spirit of freedom and charity, to help youth grow according to the new creatures they were made through baptism as they develop their own personalities, and finally to order the whole of human culture to the news of salvation so that the knowledge the students gradually acquire of the world, life and man is illumined by faith. So indeed the Catholic school, while it is open, as it must be, to the situation of the contemporary world, leads its students to promote efficaciously the good of the earthly city and also prepares them for service in the spread of the Kingdom of God, so that by leading an exemplary apostolic life they become, as it were, a saving leaven in the human community. |
§8 Ecclesiae praesentia in scholarum campo ostenditur peculiari ratione per scholam catholicam. Ea quidem non minus quam aliae scholae fines culturales et humanam iuvenum formationem prosequitur. Proprium autem illius est communitatis scholaris ambitum, spiritu evangelico libertatis et caritatis animatum creare, adolescentes adiuvare ut in propria persona evolvenda una simul crescant secundum novam creaturam quae per baptismum effecti sunt, atque universam culturam humanam ad nuntium salutis postremo ordinare ita ut cognitio quam alumni de mundo, vita et homine gradatim acquirunt, fide illuminetur. Ita quidem schola catholica, dum progredientis aetatis condicionibus sicut oportet se aperit, suos alumnos ad civitatis terrestris bonum efficaciter provehendum educat et ad servitium pro Regno Dei dilatando praeparat, ut exemplaris et apostolicae vitae exercitio salutare veluti fermentum humanae communitatis efficiantur. |
| Since, therefore, the Catholic school can be such an aid to the fulfillment of the mission of the People of God and to the fostering of the dialogue between the Church and mankind, to the benefit of both, it retains even in our present circumstances the utmost importance. Consequently this sacred synod proclaims anew what has already been taught in several documents of the magisterium, namely: the right of the Church freely to establish and to conduct schools of every type and level. And the council calls to mind that the exercise of a right of this kind contributes in the highest degree to the protection of freedom of conscience, the rights of parents, as well as to the betterment of culture itself. |
Schola catholica igitur cum ad Populi Dei missionem explendam tantopere conferre et dialogo inter Ecclesiam et hominum communitatem, in ipsorum mutuum beneficium, inservire valeat, nostris quoque rerum adiunctis suum gravissimum retinet momentum. Quare haec S. Synodus ius Ecclesiae scholas cuiusvis ordinis et gradus libere condendi atque regendi, in plurimis Magisterii documentis iam declaratum, denuo proclamat, in memoriam revocans huiusmodi iuris exercitium libertati quoque conscientiae et parentum iuribus tuendis necnon ipsius culturae profectui summopere conferre. |
| But let teachers recognize that the Catholic school depends upon them almost entirely for the accomplishment of its goals and programs. They should therefore be very carefully prepared so that both in secular and religious knowledge they are equipped with suitable qualifications and also with a pedagogical skill that is in keeping with the findings of the contemporary world. Intimately linked in charity to one another and to their students and endowed with an apostolic spirit, may teachers by their life as much as by their instruction bear witness to Christ, the unique Teacher. Let them work as partners with parents and together with them in every phase of education give due consideration to the difference of sex and the proper ends Divine Providence assigns to each sex in the family and in society. Let them do all they can to stimulate their students to act for themselves and even after graduation to continue to assist them with advice, friendship and by establishing special associations imbued with the true spirit of the Church. The work of these teachers, this sacred synod declares, is in the real sense of the word an apostolate most suited to and necessary for our times and at once a true service offered to society. The Council also reminds Catholic parents of the duty of entrusting their children to Catholic schools wherever and whenever it is possible and of supporting these schools to the best of their ability and of cooperating with them for the education of their children. |
Meminerint autem Magistri se quam maxime esse auctores ut schola catholica sua proposita et incoepta ad rem deducere valeat. Peculiari ergo iidem praeparentur sollicitudine ut scientia tum profana tum religiosa idoneis titulis comprobata sint praediti et arte educandi progredientis aetatis inventis congruente ditati. Caritate sibi vicissim et discipulis devincti atque spiritu apostolico imbuti, tam vita quam doctrina testimonium exhibeant unico Magistro Christo. Sociam, imprimis cum parentibus praestent operam; una cum ipsis debitam in universa educatione habeant rationem discriminis sexus et finis proprii utrique sexui in familia et in societate a divina providentia praestituti; personalem ipsorum alumnorum actionem excitare satagant eosque, absoluto curriculo scholari, consilio, amicitia, peculiaribus quoque conditis associationibus vero spiritu ecclesiali ditatis prosequi pergant. Horum magistrorum ministerium veri nominis apostolatum, nostris quoque temporibus maxime congruentem et necessarium S. Synodus declarat, simulque verum servitium societati praestitum. Parentibus vero catholicis officium memorat liberos suos concredendi, quando et ubi possunt, scholis catholicis, eas pro viribus sustinendi et cum eis in bonum filiorum suorum collaborandi. |
| §9 Different Types of Catholic Schools |
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| To this concept of a Catholic school all schools that are in any way dependent on the Church must conform as far as possible, though the Catholic school is to take on different forms in keeping with local circumstances. Thus the Church considers very dear to her heart those Catholic schools, found especially in the areas of the new churches, which are attended also by students who are not Catholics. |
§9 Huic scholae catholicae imagini omnes scholae ab Ecclesia quavis ratione dependentes pro viribus conformentur oportet, licet schola catholica pro locorum adiunctis varias formas induere possitn. Carissimas sane sibi habet Ecclesia etiam scholas catholicas quae in novarum ecclesiarum praesertim territoriis ab alumnis quoque non catholicis frequentantur. |
| Attention should be paid to the needs of today in establishing and directing Catholic schools. Therefore, though primary and secondary schools, the foundation of education, must still be fostered, great importance is to be attached to those which are required in a particular way by contemporary conditions, such as: professional and technical schools, centers for educating adults and promoting social welfare, or for the retarded in need of special care, and also schools for preparing teachers for religious instruction and other types of education. |
Ceterum in scholis catholicis constituendis et ordinandis progredientis aetatis necessitatibus consulendum est. Propterea, dum fovendae manent scholae quae inferioris et medii ordinis sunt atque educationis fundamentum constituunt, magni quoque faciendae sunt illae quae ab hodiernis condicionibus peculiari ratione requiruntur, ut sunt scholae quae professionales et technicae nuncupantur, instituta erudiendis adultis, socialibus auxiliis provehendis necnon iis, qui ob naturae defectum peculiari cura indigent, destinata atque scholae in quibus magistri tum pro institutione religiosa tum pro aliis educationis formis praeparantur. |
| This Sacred Council of the Church earnestly entreats pastors and all the faithful to spare no sacrifice in helping Catholic schools fulfill their function in a continually more perfect way, and especially in caring for the needs of those who are poor in the goods of this world or who are deprived of the assistance and affection of a family or who are strangers to the gift of Faith. |
Sancta Synodus Ecclesiae Pastores necnon omnes christifideles vehementer hortatur ut, nullis praetermissis sacrificiis, scholas catholicas adiuvent in earundem munere in dies perfectius explendo et praeprimis in curandis necessitatibus eorum qui bonis temporalibus sunt pauperes vel familiae adiutorio et affectu privantur vel a dono fidei sunt alieni. |
| §10 Catholic Colleges and Universities |
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| The Church is concerned also with schools of a higher level, especially colleges and universities. In those schools dependent on her she intends that by their very constitution individual subjects be pursued according to their own principles, method, and liberty of scientific inquiry, in such a way that an ever deeper understanding in these fields may be obtained and that, as questions that are new and current are raised and investigations carefully made according to the example of the doctors of the Church and especially of St. Thomas Aquinas, there may be a deeper realization of the harmony of faith and science. Thus there is accomplished a public, enduring and pervasive influence of the Christian mind in the furtherance of culture and the students of these institutions are molded into men truly outstanding in their training, ready to undertake weighty responsibilities in society and witness to the faith in the world. |
§10 Altioris ordinis pariter scholas, praesertim Universitates et Facultates Ecclesia sedula prosequitur cura. Quin etiam in iis quae ab ipsa dependent, organica ratione intendit ut singulae disciplinae propriis principiis, propria methodo atque propria inquisitionis scientificae libertate ita excolantur, ut profundior in dies earum intelligentia obtineatur et, novis progredientis aetatis quaestionibus ac investigationibus accuratissime consideratis, altius perspiciatur quomodo fides et ratio in unum verum conspirent, Ecclesiae Doctorum, praesertim S. Thomae Aquinatis vestigia premendo. Ita quidem veluti publica, stabilis atque universalis praesentia efficiatur mentis christianae in toto culturae altioris promovendae studio atque horum institutorum alumni formentur homines doctrina vere praestantes, gravioribus officiis in societate obeundis parati atque fidei in mundo testes. |
| In Catholic universities where there is no faculty of sacred theology there should be established an institute or chair of sacred theology in which there should be lectures suited to lay students. Since science advances by means of the investigations peculiar to higher scientific studies, special attention should be given in Catholic universities and colleges to institutes that serve primarily the development of scientific research. |
In Universitatibus Catholicis in quibus nulla Facultas S. Theologiae exstet, Institutum habeatur vel Cathedra S. Theologiae, in qua lectiones laicis quoque alumnis accommodatae tradantur. Cum scientiae per investigationes peculiares altioris scientifici momenti praecipue proficiant, in Universitatibus et Facultatibus catholicis Instituta maxime foveantur, quae primario investigationi scientificae promovendae inserviant. |
| The sacred synod heartily recommends that Catholic colleges and universities be conveniently located in different parts of the world, but in such a way that they are outstanding not for their numbers but for their pursuit of knowledge. Matriculation should be readily available to students of real promise, even though they be of slender means, especially to students from the newly emerging nations. |
Sancta Synodus valde commendat ut Universitates et Facultates catholicae in diversis terrae partibus convenienter distributae, promoveantur, ita tamen ut non numero, sed doctrinae studio eniteant; eorumque aditus facile pateat alumnis maioris spei, etsi tenuioris fortunae, iis praesertim qui e novis adveniant nationibus. |
| Since the destiny of society and of the Church itself is intimately linked with the progress of young people pursuing higher studies, the pastors of the Church are to expend their energies not only on the spiritual life of students who attend Catholic universities, but, solicitous for the spiritual formation of all their children, they must see to it, after consultations between bishops, that even at universities that are not Catholic there should be associations and university centers under Catholic auspices in which priests, religious and laity, carefully selected and prepared, should give abiding spiritual and intellectual assistance to the youth of the university. Whether in Catholic universities or others, young people of greater ability who seem suited for teaching or research should be specially helped and encouraged to undertake a teaching career. |
Quandoquidem sors societatis et ipsius Ecclesiae cum iuvenum altiora studia excolentium profectu intime connectitur, Ecclesiae Pastores non tantum impensam habeant curam de vita spirituali alumnorum qui Universitates Catholicas frequentant; sed de formatione spirituali omnium filiorum suorum solliciti, inter Episcopos consiliis opportune collatis, provideant ut etiam apud Universitates non catholicas convictus et centra universitaria catholica habeantur, in quibus sacerdotes, religiosi et laici, accurate selecti et praeparati, iuventuti universitariae spirituale et intellectuale adiutorium praebeant permanens. Iuvenes autem melioris ingenii sive catholicarum sive aliarum Universitatum, qui ad docendum et investigandum apti videantur, peculiari cura excolantur et ad magisteria suscipienda promoveantur. |
| §11 Faculties of Sacred Sciences |
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| The Church expects much from the zealous endeavors of the faculties of the sacred sciences. For to them she entrusts the very serious responsibility of preparing her own students not only for the priestly ministry, but especially for teaching in the seats of higher ecclesiastical studies or for promoting learning on their own or for undertaking the work of a more rigorous intellectual apostolate. Likewise it is the role of these very faculties to make more penetrating inquiry into the various aspects of the sacred sciences so that an ever deepening understanding of sacred Revelation is obtained, the legacy of Christian wisdom handed down by our forefathers is more fully developed, the dialogue with our separated brethren and with non-Christians is fostered, and answers are given to questions arising from the development of doctrine. |
§11 A scientiarum sacrarum Facultatum operositate plurimum exspectat Ecclesia. Ipsis enim concredit gravissimum officium proprios alumnos praeparandi non solum ad ministerium sacerdotale sed maxime sive ad docendum in superiorum studiorum ecclesiasticorum sedibus sive ad disciplinas propria ope promovendas sive ad magis ardua apostolatus intellectualis munera suscipienda. Ipsarum Facultatum item est varias sacrarum disciplinarum regiones altius pervestigare ita ut profundior in dies Sacrae Revelationis intellectus obtineatur, patrimonium sapientiae christianae a maioribus traditum plenius aperiatur, dialogus cum fratribus seiunctis et cum non christianis promoveatur atque quaestionibus a doctrinarum progressu exortis respondeatur. |
| Therefore ecclesiastical faculties should reappraise their own laws so that they can better promote the sacred sciences and those linked with them and, by employing up-to-date methods and aids, lead their students to more penetrating inquiry. |
Quare ecclesiasticae Facultales, propriis ipsarum legibus opportune recognitis, scientias sacras et cum sacris connexas impense promoveant et recentioribus quoque methodis et auxiliis adhibitis, ad altiores investigationes auditores instituant. |
| §12 Coordination to be Fostered in Scholastic Matters |
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| Cooperation is the order of the day. It increases more and more to supply the demand on a diocesan, national and international level. Since it is altogether necessary in scholastic matters, every means should be employed to foster suitable cooperation between Catholic schools, and between these and other schools that collaboration should be developed which the good of all mankind requires. |
§12 Cum cooperatio, quae in ordine dioecesano, nationali et internationali altius in dies urgetur et invalescit, etiam in re scholastica maxime sit necessaria, omni ope curandum est ut inter scholas catholicas apta foveatur coordinatio, atque inter easdem ceterasque scholas provehatur collaboratio, quam universae hominum communitatis bonum requirit. |
| From greater coordination and cooperative endeavor greater fruits will be derived particularly in the area of academic institutions. Therefore in every university let the various faculties work mutually to this end, insofar as their goal will permit. In addition, let the universities also endeavor to work together by promoting international gatherings, by sharing scientific inquiries with one another, by communicating their discoveries to one another, by having exchange of professors for a time and by promoting all else that is conducive to greater assistance. |
Ex maiore coordinatione sociaque opera praecipue in Institutorum academicorum ambitu uberiores fructus percipientur. In omni igitur Universitate variae Facultates mutuam sibi, prout obiectum siverit, praestent operam. Ipsae quoque Universitates mutua inter sese operae coniunctione conspirent, conventus internationales una simul promovendo, scientificas pervestigationes inter sese distribuendo, inventa vicissim communicando ac magistros ad tempus permutando inter se ceteraque quae ad maiorem adiutricem operam conferunt provehendo. |
| Conclusion |
Conclusio |
| The sacred synod earnestly entreats young people themselves to become aware of the importance of the work of education and to prepare themselves to take it up, especially where because of a shortage of teachers the education of youth is in jeopardy. |
S. Synodus ipsos iuvenes enixe hortatur ut praestantiae muneris educandi conscii, ad illud suscipiendum generoso animo sint parati, in illis praesertim regionibus in quibus ob magistrorum inopiam iuventutis educatio in discrimine est. |
| This same sacred synod, while professing its gratitude to priests, Religious men and women, and the laity who by their evangelical self-dedication are devoted to the noble work of education and of schools of every type and level, exhorts them to persevere generously in the work they have undertaken and, imbuing their students with the spirit of Christ, to strive to excel in pedagogy and the pursuit of knowledge in such a way that they not merely advance the internal renewal of the Church but preserve and enhance its beneficent influence upon today's world, especially the intellectual world. |
Eadem S. Synodus, dum gratissimam se profitetur erga sacerdotes, religiosos, religiosas et laicos, qui evangelica sui deditione in praecellens educationis et scholarum cuiusvis generis et gradus opus incumbunt, eos hortatur ut in suscepto munere generose perseverent atque in alumnis spiritu Christi imbuendis, in paedagogica arte et in scientiarum studio ita excellere nitantur ut non solum internam Ecclesiae renovationem promoveant, sed eius beneficam praesentiam in mundo hodierno praesertim intellectuali servent et augeant. |
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Haec omnia et singula quae in hac Declaratione edicta sunt, placuerunt Sacrosancti Concilii Patribus. Et Nos, Apostolica a Christo Nobis tradita potestate, illa, una cum Venerabilibus Patribus, in Spiritu Sancto approbamus, decernimus ac statuimus et quae ita synodaliter statuta sunt ad Dei gloriam promulgari iubemus. |
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Romae, apud S. Petrum |
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die XXVIII mensis octobris anno MCMLXV. |
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Ego PAULUS Catholicae Ecclesiae Episcopus |