Prathmik Shixakoni Sevapothima Regular Nodh Karva Babat

Prathmik Shixakoni Sevapothima Regular Nodh Karva Babat
Education today is a complex, vast, and urgent task. This complexity today risks making us lose what is essential, that is, the formation of the human person in its totality, particularly as regards the religious and spiritual dimension.
- Although the work of educating is accomplished by different agents, it is parents who are primarily responsible for education.
- This responsibility is exercised also in the right to choose the school that guarantees an education in accordance with one’s own religious and moral principles.
II. Nature and identity of the Catholic school: the right to a Catholic education for families and pupils. Subsidiarity and educational collaboration
5. The Catholic school plays a particular role in education and formation. Many communities and religious congregations have distinguished themselves, and commendably continue to devote themselves to the service of primary and secondary education. Yet the whole Christian community, and particularly the diocesan Ordinary, bear the responsibility “of arranging everything so that all the faithful have a Catholic education” (c. 794 §2 CIC) and, more precisely, of having “schools which offer an education imbued with a Christian spirit” (c. 802 CIC; cfr c. 635 CCEO).
6. Catholic schools are characterised by the institutional link they keep with the Church hierarchy, which guarantees that the instruction and education be grounded in the principles of the Catholic faith and imparted by teachers of right doctrine and probity of life  (cf. c. 803 CIC; cc. 632 e 639 CCEO). In these educational centres – which are open to all who share and respect their educational goals – the atmosphere must be permeated by the evangelical spirit of freedom and charity, which fosters the harmonious development of each one’s personality. In this setting, human culture as a whole is harmonised with the message of salvation, so that the pupils gradually acquire a knowledge of the world, life and humanity that is be enlightened by the Gospel (cf. GE 8; c. 634 §1 CCEO).
7. In this way, the right of families and pupils to an authentic Catholic education is ensured and, at the same time, the cultural aims – as well as those of human and academic formation of young people – that are characteristic of any school, are fulfilled (cf. c. 634 §3 CCEO; c. 806 §2 CIC).
8. Aware of how difficult this is today, it is to be hoped that the school and the family will be in harmony as regards the process of education and as regards the individual’s formation. This will avoid tensions or rifts in the goals of education. Hence, close and active collaboration among parents, teachers and school authorities is needed. In this regards, it is appropriate to encourage means of parents’ participation in school life: associations, meetings, etc. (cf. c. 796 §2 CIC; c. 639 CCEO).
9. The freedom of parents, associations, and intermediate institutions – as well as the Church hierarchy itself – to promote schools of Catholic identity, constitutes an exercise of the principle of subsidiarity. This principle excludes any “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” (GE 6).
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