“For this I was born, and for
this I have come into the world, to bear witness to the truth” (John 18:27).
“That is why I was sent as an apostle and teacher….to proclaim the message
of faith and truth” (1 Timothy 2:7).
Education “must enable students to raise questions concerning the meaning
of life and the significance of reality and to develop a responsible commitment
to transform it in the light of the evangelical values and modern culture”
(Consecrated Persons and their Mission in Schools, 2002, 54).
“The world has a longing often expressed, for an ideal for values that we
shall term ‘moral’. It is thus education’s noble role and task
to encourage each and everyone, acting in accordance with their traditions and convictions
and paying full respect to pluralism, to lift their minds and spirits to the plane
of the universal and in some measure, to transcend themselves. The survival of humanity
depends on this” (J. Delors , “Learning, the Treasure Within”).
“In our national perception education is essentially for all. This is fundamental
to our all-round development, material and spiritual” (National Policy on
Education, 1986, 2.1).
“The new Policy will lay special emphasis on the removal of disparities and
to equalize educational opportunity by attending to the specific needs of those
who have been denied equality so far” (National Policy on Education, 1986,
4.1).
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A
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NURTURE OF A CULTURE OF FAITH
IN CATHOLIC
STUDENTS
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Culture is a way of life, a way of seeing, believing and living a paradigm or map
of life. It includes the substantive issues of relationships and attitudes, of values
and mindsets as we relate with God, with others, with ourselves, and with society.
Religion and faith-based values are important constituents of a
culture. We want to transmit to our students a culture of faith, the gift brought
to us by Jesus Christ. We stand committed to nurture a Catholic
culture of faith as a personalized way of life of Catholic students, going well
beyond Catechism classes and some religious practices. Nevertheless, a complete
Catechetical course, a careful study of the Scriptures, a profound understanding
of one’s eternal destiny in Christ, an enlightened fidelity to Catholic religious
traditions and practices, and an introduction to an intelligent participation in
the Church’s liturgy and prayer-life remain key components of faith education.
“Education, from the standpoint of Christian faith, aims at the all-round
formation of the human person with a view to empowering the person to create a society
inspired by the Gospel values of service in love, peace rooted in justice, and fellowship
based on equality. This education is meant to lead a person to an ever greater openness
to the transcendent1—for us, Christians, to God become one-of-us in Jesus
Christ. Hence, one of the important aims of Catholic education is faith-formation,
deepening the Christian commitment to Jesus in His Church” (CBCI 2006, 2).
“Catechetical instructions
enlighten and strengthen the faith, lead to intelligent participation in the liturgy,
and provide motivations for apostolic activities” (Gravissimum Educationis,
4).
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(1)“Through the educational
plan it is possible to create the conditions for a person to develop a gift for
searching and to be guided in discovering the mystery of his being and of the reality
that surrounds him, until he reaches the threshold of the faith” (Consecrated
Persons and their Mission in Schools, 2002, 51)
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3.2
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By virtue of the Constitutional provision
(under article 30(1) and the clear indication of the Supreme Court, in its recent
11 bench judgment (October, 3) 2002), minorities have been given the right to establish
and administer institutions of their choice, precisely in order to preserve and
strengthen their distinct culture. By using this provision to foster and deepen
the Christian culture and values among our community members, most of whom are among
the marginalized, we will fully realise our Constitutional Right.
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3.3
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Our education to nurture a culture of faith aims at enabling the
students to raise questions concerning the meaning of life and the significance
of reality as revealed in our Christian faith. They can then make a responsible
commitment to personal transformation in the light of the Gospel values. Our education
assists in making them personally rooted in their faith culture through a personal
encounter with God. This faith education will enable them to realise God as Father
and all other human beings as their brothers and sisters. We create an atmosphere
and a climate, which encourages them to listen to the Word of God in the Bible as
a personal communication in the real contexts of their life. Actual change in their
ideals, attitudes, values and patterns of behaviour will be the indicators that
faith has been internalized and has taken root in their life.
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3.4
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The family comes first in being responsible for the faith education of their children.
The Parish and the Educational Institution also share responsibility for this faith
education of Catholic children. Therefore the provision of good education and nurture
of the Catholic youth is a joint responsibility of the school/college community,
the parish community and the home. The pastoral clergy and religious communities
have an important role to play here, and must supplement or complement the kinds
of financial, academic and counselling supports that the Catholic students need.
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B.
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SPIRITUAL FORMATION FOR ALL
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3.5
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In continuation of the long-standing tradition of our educational institutions,
we give importance to the spiritual formation of our students of
other faiths, who form the vast majority in our schools and colleges. We enable
them to see religion as a constructive force in their life and in society. We help
them to place the emphasis more on the spiritual aspects of religion than on externals
and rituals. We assist them to develop a personal set of values and principles and
become persons of character and integrity, internalising the social
aspects of their religious traditions and thus leading them to experience personal
well-being and to make a contribution to build a better India.
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C.
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POLICY DIRECTIONS AND SPECIFIC PRACTICES
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3.6
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All Catholics are admitted to our schools, on their essential merit that they are
Catholics.
“No Catholic child, Dalit/Tribal
or otherwise, should be deprived of quality education because of a lack of means”
(CBCI 2006, 8.1). “Those disadvantaged, socially, physically or intellectually,
will be specially assisted so that they can be integrated into the educational system.
We make this preferential option, even if in this process academic results suffer.
All Catholic schools whether run by dioceses, the religious, corporate bodies or
individuals, are expected to participate in this project” (CBCI 2006, 8.3).
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3.7
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As important as that, we exercise the great responsibility to provide special care
for the growth and well-being of our Christian students, and among them, the socio-economically
deprived, mentally challenged and differently abled.
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3.8
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As the visible Body of Christ, commissioned to build that Body on earth, the Church
stands committed to integrate all children of God into one great human family, without
any distinction of class, caste, colour, creed or culture. However, we exercise
a special preference for the children of the SCs, STs and OBCs and take the responsibility
to ensure that they receive an education of quality and relevance so that they are
enabled to occupy their due place in society.
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3.9
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We assume the responsibility for the education of the poor and the marginalized
in our institutions, as an essential part of our contribution to build an inclusive
and just society. In our Indian context the marginalized would include the Dalits,
Tribals, rural poor, slum dwellers, migrants, child labourers, un-organized labour,
etc. We make available to them well-qualified teachers, who understand their culture
and background and are committed to them. By becoming self-empowered, they will
then contribute to build a just, humane and democratic India.
Historically, Boarding Houses and
Hostels have made a great contribution to the upliftment of marginalized communities,
Tribals, and rural poor, and to the nurturing of a culture of faith among Christian
youth. They will continue to do so.
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3.10
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We explore, both as a parish community,
and as religious congregations and dioceses, ways and means to raise corpus funds
for the education of our members till school or for vocational or technical or professional
courses or for specialized coaching for competitive examinations to make them eligible
for public service. Our goal is to enable them to get on to the road to life and
living and be helpful to their communities and to society at large.
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3.11
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In today’s world, a school certificate level of education and often even a
first degree is the minimum qualification needed to enable one to enter into any
walk of life. Hence, we disapprove the practice in some institutions of eliminating
students only in order to improve results in the Public Examinations. Instead we
ensure that students are provided various supports to make them pass rather than
fail. Paying heed to the new focus on multiple intelligences, we help students to
discover and develop their own unique strengths and talents and so find their place
in life. Even for those few who may drop out, we strive to make parallel provision
of continuing education through the Open Schooling channel or through provision
of vocational and technical courses. Thus we manifest our commitment to those to
whom Christ showed a preferential love and move to the ideal of being able to say
that “not one has been lost” (John 17:12).
“The New Education Policy will
give the highest priority to solving the problem of children dropping out of school
and will adopt an array of meticulously formulated strategies based on micro-planning
and applied at the grass-roots level all over the country, to ensure children’s
retention at school.” (National Policy on Education, 1986, 5.12)
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3.12
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Fresh initiatives for expansion of our present level of provision of facilities,
for training in job-related vocational and technical courses, especially for our
Catholic students, and among them, the marginalized, are options that we seriously
consider.
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3.13
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In the present context of rapidly expanding job opportunities in many fields, students
require on-going career guidance and counselling.
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3.14
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Making a difference in society through significant contributions will come from
those whom we have developed as leaders. Hence, leadership development becomes a
key result area in our planning and organization of programmes.
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3.15
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We fully recognize that reaching high levels of attainment by our young Catholics
can become possible only through on-going links and collaboration with all concerned
stakeholders. Therefore, we are committed to evolve a Monitoring Mechanism,
involving the school, parish, the parents, the students as well as community leaders.
Together we will be able to promote better involvement and generate greater responsibility
among the various sections of our community as well as in individual students.
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