Thursday, May 26, 2016

About  Contact  Join  Donate

Catholic Teaching Relevant to the Common Core

Canon Law Pertaining to Catholic Education

Canon 793 § 1
Parents and those who take their place are bound by the obligation and possess the right of educating their offspring.  Catholic parents also have the duty and right of choosing those means and institutions through which they can provide more suitably for the Catholic education of their children, according to local circumstances.

Canon 793 § 2
Parents also have the right to that assistance, to be furnished by civil society, which they need to secure the Catholic education of their children.

Canon 794 § 1
The duty and right of educating belongs in a special way to the Church, to which has been divinely entrusted the mission of assisting persons so that they are able to reach the fullness of the Christian life.

Canon 794 § 2
Pastors of souls have the duty of arranging everything so that all the faithful have a Catholic education.

Canon 795
Since true education must strive for complete formation of the human person that looks to his or her final end as well as to the common good of societies, children and youth are to be nurtured in such a way that they are able to develop their physical, moral, and intellectual talents harmoniously, acquire a more perfect sense of responsibility and right use of freedom, and are formed to participate actively in social life.

Canon 796 § 1
Among the means to foster education, the Christian faithful are to hold schools in esteem; schools are the principal assistance to parents in fulfilling the function of education.

Canon 796 § 2
Parents must cooperate closely with the teachers of the schools to which they entrust their children to be educated; moreover, teachers in fulfilling their duty are to collaborate very closely with parents, who are to be heard willingly and for whom associations or meetings are to be established and highly esteemed.

Canon 797
Parents must possess a true freedom in choosing schools; therefore, the Christian faithful must be concerned that civil society recognizes this freedom for parents and even supports it with subsidies; distributive justice is to be observed.

Canon 798
Parents are to entrust their children to those schools which provide a Catholic education.  If they are unable to do this, they are obliged to take care that suitable Catholic education is provided for their children outside the schools.

Canon 799
The Christian faithful are to strive so that in civil society the laws which regulate the formation of youth also provide for their religious and moral education in the schools themselves, according to the conscience of the parents.

Canon 800 § 1
The Church has the right to establish and direct schools of any discipline, type, and level.

Canon 800 § 2
The Christian faithful are to foster Catholic schools, assisting in their establishment and maintenance according to their means.

Canon 801
Religious institutes whose proper mission is education, retaining their mission faithfully, are also to strive to devote themselves to Catholic education through their schools, established with the consent of the diocesan bishop.

Canon 802 § 1
If schools which offer an education imbued with a Christian spirit are not available, it is for the diocesan bishop to take care that they are established.

Canon 802 § 2
Where it is expedient, the diocesan bishop is to make provision for the establishment of professional schools, technical schools, and other schools required by special needs.

Canon 803 § 1
A Catholic school is understood as one which a competent ecclesiastical authority or a public ecclesiastical juridic person directs or which ecclesiastical authority recognizes as such through a written document.

Canon 803 § 2
The instruction and education in a Catholic school must be grounded in the principles of Catholic doctrine; teachers are to be outstanding in correct doctrine and integrity of life.

Canon 803 § 3
Even if it is in fact Catholic, no school is to bear the name Catholic school without the consent of competent ecclesiastical authority.

Canon 804 § 1
The Catholic religious instruction and education which are imparted in any schools whatsoever or are provided through the various instruments of social communication are subject to the authority of the Church. It is for the conference of bishops to issue general norms about this field of action and for the diocesan bishop to regulate and watch over it.

Canon 804 § 2
The local ordinary is to be concerned that those who are designated teachers of religious instruction in schools, even in non-Catholic ones, are outstanding in correct doctrine, the witness of a Christian life, and teaching skill.

Canon 805
For his own diocese, the local ordinary has the right to appoint or approve teachers of religion and even to remove them or demand that they be removed if a reason of religion or morals requires it.

Canon 806 § 1
The diocesan bishop has the right to watch over and visit the Catholic schools in his territory, even those which members of religious institutes have founded or direct.  He also issues prescripts which pertain to the general regulation of Catholic schools; these prescripts are valid also for schools which these religious direct, without prejudice, however, to their autonomy regarding the internal direction of their schools.

Canon 806 § 2
Directors of Catholic schools are to take care under the watchfulness of the local ordinary that the instruction which is given in them is at least as academically distinguished as that in the other schools of the area.

Congregation for Catholic Education, The Catholic School (1977)

9. The Catholic school forms part of the saving mission of the Church, especially for education in the faith. …It is precisely in the Gospel of Christ, taking root in the minds and lives of the faithful, that the Catholic school finds its definition as it comes to terms with the cultural conditions of the times.

12. Cultural pluralism, therefore, leads the Church to reaffirm her mission of education to insure strong character formation.  Her children, then, will be capable both of resisting the debilitating influence of relativism and of living up to the demands made on them by their Baptism.  …For this reason the Church is prompted to mobilise her educational resources in the face of the materialism, pragmatism and technocracy of contemporary society.

13. The Church upholds the principle of a plurality of school systems in order to safeguard her objectives in the face of cultural pluralism.  In other words, she encourages the co-existence and, if possible, the cooperation of diverse educational institutions which will allow young people to be formed by value judgments based on a specific view of the world and to be trained to take an active part in the construction of a community through which the building of society itself is promoted.

14. Thus, while policies and opportunities differ from place to place, the Catholic school has its place in any national school system.  By offering such an alternative the Church wishes to respond to the obvious need for cooperation in a society characterised by cultural pluralism.  Moreover, in this way she helps to promote that freedom of teaching which champions and guarantees freedom of conscience and the parental right to choose the school best suited to parents’ educational purpose.

20. …In fact, as the State increasingly takes control of education and establishes its own so-called neutral and monolithic system, the survival of those natural communities, based on a shared concept of life, is threatened.  Faced with this situation, the Catholic school offers an alternative which is in conformity with the wishes of the members of the community of the Church.

29. …It must never be forgotten that the purpose of instruction at school is education, that is, the development of man from within, freeing him from that conditioning which would prevent him from becoming a fully integrated human being. The school must begin from the principle that its educational programme is intentionally directed to the growth of the whole person.

31. Precisely because the school endeavours to answer the needs of a society characterised by depersonalisation and a mass production mentality which so easily result from scientific and technological developments, it must develop into an authentically formational school, reducing such risks to a minimum.  It must develop persons who are responsible and inner-directed, capable of choosing freely in conformity with their conscience.

37. These premises indicate the duties and the content of the Catholic school. Its task is fundamentally a synthesis of culture and faith, and a synthesis of faith and life: the first is reached by integrating all the different aspects of human knowledge through the subjects taught, in the light of the Gospel; the second in the growth of the virtues characteristic of the Christian.

Blessed Pope John Paul II, Letter to Families (1994)

Parents are the first and most important educators of their own children, and they also possess a fundamental competence in this area: they are educators because they are parents.   They share their educational mission with other individuals or institutions, such as the Church and the State.  But the mission of education must always be carried out in accordance with a proper application of the principle of subsidiarity.  … Subsidiarity thus complements paternal and maternal love and confirms its fundamental nature, inasmuch as all other participants in the process of education are only able to carry out their responsibilities in the name of the parents, with their consent and, to a certain degree, with their authorization.

Blessed Pope John Paul II, Ecclesia in America (1999)

71. Education can play an outstanding role in promoting the inculturation of the Gospel.  Nonetheless, Catholic centers of education, and those which, although non-denominational, are clearly inspired by Catholic principles, will be able to engage in authentic evangelization only if at all levels — including that of the university — they clearly preserve their Catholic orientation.  The content of the education they impart should make constant reference to Jesus Christ and his message as the Church presents it in her dogmatic and moral teaching.

…Something similar must also be said about Catholic schools, particularly with regard to secondary education: “A special effort should be made to strengthen the Catholic identity of schools, whose specific character is based on an educational vision having its origin in the person of Christ and its roots in the teachings of the Gospel.  Catholic schools must seek not only to impart a quality education from the technical and professional standpoint, but also and above all provide for the integral formation of the human person.

…To carry out these tasks, the Church in America requires a degree of freedom in the field of education; this is not to be seen as a privilege but as a right, in virtue of the evangelizing mission entrusted to the Church by the Lord.  Furthermore, parents have a fundamental and primary right to make decisions about the education of their children; consequently, Catholic parents must be able to choose an education in harmony with their religious convictions.  The function of the State in this area is subsidiarity; the State has the duty “to ensure that education is available to all and to respect and defend freedom of instruction.  A State monopoly in this area must be condemned as a form of totalitarianism which violates the fundamental rights which it ought to defend, especially the right of parents to provide religious education for their children.  The family is the place where the education of the person primarily takes place”.

Congregation for Catholic Education, The Catholic School on the Threshold of the Third Millennium (1997)

2. In the specifically educational field, the scope of educational functions has broadened, becoming more complex, more specialized.  The sciences of education, which concentrated in the past on the study of the child and teacher-training, have been widened to include the various stages of life, and the different spheres and situations beyond the school.  New requirements have given force to the demand for new contents, new capabilities and new educational models besides those followed traditionally. Thus education and schooling become particularly difficult today.

3. Such an outlook calls for courageous renewal on the part of the Catholic school. The precious heritage of the experience gained over the centuries reveals its vitality precisely in the capacity for prudent innovation. And so, now as in the past, the Catholic school must be able to speak for itself effectively and convincingly. It is not merely a question of adaptation, but of missionary thrust, the fundamental duty to evangelize, to go towards men and women wherever they are, so that they may receive the gift of salvation.

6. The school is undoubtedly a sensitive meeting-point for the problems which beseige this restless end of the millennium. …To this we must add — on the part of numerous pupils and families — a profound apathy where ethical and religious formation is concerned, to the extent that what is in fact required of the Catholic school is a certificate of studies or, at the most, quality instruction and training for employment. The atmosphere we have described produces a certain degree of pedagogical tiredness, which intensifies the ever increasing difficulty of conciliating the role of the teacher with that of the educator in today’s context.

8. …Thus the Catholic school should be able to offer young people the means to acquire the knowledge they need in order to find a place in a society which is strongly characterized by technical and scientific skill.  But at the same time, it should be able, above all, to impart a solid Christian formation. And for the Catholic school to be a means of education in the modern world, we are convinced that certain fundamental characteristics need to be strengthened.

10. The social and cultural context of our time is in danger of obscuring “the educational value of the Catholic school, in which its fundamental reason for existing and the basis of its genuine apostolate is to be found”.  Indeed, although it is true to say that in recent years there has been an increased interest and a greater sensitivity on the part of public opinion, international organizations and governments with regard to schooling and education, there has also been a noticeable tendency to reduce education to its purely technical and practical aspects.  Pedagogy and the sciences of education themselves have appeared to devote greater attention to the study of phenomenology and didactics than to the essence of education as such, centered on deeply meaningful values and vision.  The fragmentation of education, the generic character of the values frequently invoked and which obtain ample and easy consensus at the price of a dangerous obscuring of their content, tend to make the school step back into a supposed neutrality, which enervates its educating potential and reflects negatively on the formation of the pupils.  There is a tendency to forget that education always presupposes and involves a definite concept of man and life.  To claim neutrality for schools signifies in practice, more times than not, banning all reference to religion from the cultural and educational field, whereas a correct pedagogical approach ought to be open to the more decisive sphere of ultimate objectives, attending not only to “how”, but also to “why”, overcoming any misunderstanding as regards the claim to neutrality in education, restoring to the educational process the unity which saves it from dispersion amid the meandering of knowledge and acquired facts, and focuses on the human person in his or her integral, transcendent, historical identity.  With its educational project inspired by the Gospel, the Catholic school is called to take up this challenge and respond to it in the conviction that “it is only in the mystery of the Word made flesh that the mystery of man truly becomes clear”.

14. From the nature of the Catholic school also stems one of the most significant elements of its educational project: the synthesis between culture and faith.  Indeed, knowledge set in the context of faith becomes wisdom and life vision.  The endeavour to interweave reason and faith, which has become the heart of individual subjects, makes for unity, articulation and coordination, bringing forth within what is learnt in school a Christian vision of the world, of life, of culture and of history.  In the Catholic school's educational project there is no separation between time for learning and time for formation, between acquiring notions and growing in wisdom.  The various school subjects do not present only knowledge to be attained, but also values to be acquired and truths to be discovered.

17. The Catholic school, therefore, undertakes a cordial and constructive dialogue with states and civil authorities.  Such dialogue and collaboration must be based on mutual respect, on the reciprocal recognition of each other’s role and on a common service to mankind.  To achieve this end, the Catholic school willingly occupies its place within the school system of the different countries and in the legislation of the individual states, when the latter respect the fundamental rights of the human person, starting with respect for life and religious freedom.  A correct relationship between state and school, not only a Catholic school, is based not so much on institutional relations as on the right of each person to receive a suitable education of their free choice.  This right is acknowledged according to the principle of subsidiarity.  For “The public authority, therefore, whose duty it is to protect and defend the liberty of the citizens, is bound according to the principle of distributive justice to ensure that public subsidies are so allocated that parents are truly free to select schools for their children in accordance with their conscience”.  In the framework not only of the formal proclamation, but also in the effective exercise of this fundamental human right, in some countries there exists the crucial problem of the juridical and financial recognition of non-state schools.  We share John Paul II’s earnest hope, expressed yet again recently, that in all democratic countries “concrete steps finally be taken to implement true equality for non-state schools and that it be at the same time respectful of their educational project”.


Catholic Identity Concerns

Common Core Standards

Nationalizing Education


About Catholic Is Our Core

Catholic Is Our Core explores the controversial Common Core State Standards (CCSS) and concerns about their potential impact on Catholic schools and students. The site is a project of The Cardinal Newman Society, which promotes and defends faithful Catholic education and sponsors the Catholic High School Honor Roll. The Newman Society is committed to helping Catholic families, educators and Church leaders better understand the Common Core and protect the extraordinary legacy of Catholic schooling. Check back often, as the material on this site is updated frequently.


The Cardinal Newman Society
9720 Capital Court, Ste 201
Manassas, VA 20110

703-367-0333, ext. 103

alert [at]

| Terms Of Use | Privacy Statement
Copyright 2016 by Cardinal Newman Society -- 9720 Capital Ct., Ste. 201, Manassas, VA 20110