As members of the Vincentian Family we have become accustomed to using terms such as Advocacy, Aporophobia, Homelessness, Collaboration, Systemic Change, etc., to describe either situations that we encounter in our work/ministry or actions that we carry out. To deepen our understanding of these concepts from the perspective of our charism, we have developed this series of posts, entitled a “Vincentian Dictionary”, with the aim of offering each week an explanation of the various words/phrases from a social, moral, Christian and Vincentian perspective. Inspired by the charism of St. Vincent de Paul, we hope to deepen our understanding and reflect on service, social justice and love of neighbor. At the end of each article you will find some ideas for personal reflection and/or group dialogue.

Follow the complete thread of this Vincentian dictionary at this link.

Education is one of the cornerstones of any society. Recognized as a basic human right, it is protected by multiple international agreements such as the Universal Declaration of Human Rights and the International Covenant on Economic, Social and Cultural Rights. Beyond its legal character, education is a necessary good that enriches individuals and communities.

Education from a social perspective

Education is a means to ensure inclusion and equality. In social terms, it enables the development of skills that empower people to participate actively in their communities. From UNESCO’s perspective, education fosters understanding, tolerance and friendship among all nations and social groups. Furthermore, education acts as an engine of social progress, enabling the most vulnerable to overcome barriers of structural inequality.

Universal Declaration of Human Rights (1948), article 26:

1. Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.

2. Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.

3. Parents have a prior right to choose the kind of education that shall be given to their children.

International Covenant on Economic, Social and Cultural Rights (1966), article 13:

1. The States Parties to the present Covenant recognize the right of everyone to education. They agree that education shall be directed to the full development of the human personality and the sense of its dignity, and shall strengthen the respect for human rights and fundamental freedoms. They further agree that education shall enable all persons to participate effectively in a free society, promote understanding, tolerance and friendship among all nations and all racial, ethnic or religious groups, and further the activities of the United Nations for the maintenance of peace.

2. The States Parties to the present Covenant recognize that, with a view to achieving the full realization of this right:

(a) Primary education shall be compulsory and available free to all;

(b) Secondary education in its different forms, including technical and vocational secondary education, shall be made generally available and accessible to all by every appropriate means, and in particular by the progressive introduction of free education;

(c) Higher education shall be made equally accessible to all, on the basis of capacity, by every appropriate means, and in particular by the progressive introduction of free education;

(d) Fundamental education shall be encouraged or intensified as far as possible for those persons who have not received or completed the whole period of their primary education;

(e) The development of a system of schools at all levels shall be actively pursued, an adequate fellowship system shall be established, and the material conditions of teaching staff shall be continuously improved.

3. The States Parties to the present Covenant undertake to have respect for the liberty of parents and, when applicable, legal guardians to choose for their children schools, other than those established by the public authorities, which conform to such minimum educational standards as may be laid down or approved by the State and to ensure the religious and moral education of their children in conformity with their own convictions.

4. No part of this article shall be construed so as to interfere with the liberty of individuals and bodies to establish and direct educational institutions, subject always to the observance of the principles set forth in paragraph I of this article and to the requirement that the education given in such institutions shall conform to such minimum standards as may be laid down by the State.

The right to education is facing significant challenges, such as lack of equitable access, discrimination and school dropouts. These problems disproportionately affect marginalized communities, women, people with disabilities and indigenous populations. The Convention on the Rights of the Child (1989) underscores the importance of ensuring that all children have access to inclusive, quality education, emphasizing the principle of the “best interests of the child” as the core of any education policy.

Convention on the Rights of the Child (1989), article 28:

1. States Parties recognize the right of the child to education, and with a view to achieving this right progressively and on the basis of equal opportunity, they shall, in particular:

(a) Make primary education compulsory and available free to all;

(b) Encourage the development of different forms of secondary education, including general and vocational education, make them available and accessible to every child, and take appropriate measures such as the introduction of free education and offering financial assistance in case of need;

(c) Make higher education accessible to all on the basis of capacity by every appropriate means;

(d) Make educational and vocational information and guidance available and accessible to all children;

(e) Take measures to encourage regular attendance at schools and the reduction of drop-out rates.

2. States Parties shall take all appropriate measures to ensure that school discipline is administered in a manner consistent with the child’s human dignity and in conformity with the present Convention.

3. States Parties shall promote and encourage international cooperation in matters relating to education, in particular with a view to contributing to the elimination of ignorance and illiteracy throughout the world and facilitating access to scientific and technical knowledge and modern teaching methods. In this regard, particular account shall be taken of the needs of developing countries.

The education targets of the Sustainable Development Goals (SDGs) – in their article four – are concrete and measurable. They reflect a global scope of aspiration that should inspire countries to strive for accelerated progress. Countries’ efforts will drive change, which will rely on appropriate multi-stakeholder partnerships and financing. Governments are expected to turn global targets into realistic national targets, based on their educational priorities, national development strategies and plans, the organization of their education systems, their institutional capacity and the availability of resources.

Sustainable Development Goals (2015), targets for Goal 4: Quality education

Target 4.1: By 2030, ensure that all girls and boys complete free, equitable and quality primary and secondary education leading to a relevant and effective learning outcome.

Target 4.2: By 2030, ensure that all girls and boys have access to quality early childhood development, care and pre‑primary education so that they are ready for primary education.

Target 4.3: By 2030, ensure equal access for all women and men to affordable and quality technical, vocational and tertiary education, including university.

Target 4.4: By 2030, substantially increase the number of youth and adults who have relevant skills, including technical and vocational skills, for employment, decent jobs and entrepreneurship.

Target 4.5: By 2030, eliminate gender disparities in education and ensure equal access to all levels of education and vocational training for the vulnerable, including persons with disabilities, indigenous peoples and children in vulnerable situations.

Target 4.6: By 2030, ensure that all youth and a substantial proportion of adults, both men, and women, achieve literacy and numeracy.

Target 4.7: By 2030, ensure that all learners acquire the knowledge and skills needed to promote sustainable development, including, among others, through education for sustainable development and sustainable lifestyles, human rights, gender equality, promotion of a culture of peace and non-violence, global citizenship and appreciation of cultural diversity and of culture’s contribution to sustainable development.

Target 4.a: Build and upgrade education facilities that are child, disability and gender sensitive and provide safe, non-violent, inclusive and effective learning environments for all.

Target 4.b: By 2020, substantially expand globally the number of scholarships available to developing countries, in particular least developed countries, small island developing States and African countries, for enrollment in higher education, including vocational training and information and communications technology, technical, engineering and scientific programs, in developed countries and other developing countries.

Target 4.c: By 2030, substantially increase the supply of qualified teachers, including through international cooperation for Teacher training in developing countries, especially least developed countries and small island developing States.

Quality education is essential for achieving other sustainable development goals. It enables people to improve their living conditions, promotes gender equality, reduces inequalities and fosters healthier and more sustainable lifestyles. It also contributes to greater tolerance and the development of more peaceful societies.

Despite progress, significant challenges remain. In 2016, 750 million adults worldwide, two-thirds of whom were women, remained illiterate. In addition, 1 in 5 children between the ages of 6 and 17 were not attending school. Many schools, especially in sub-Saharan Africa, lack essentials for quality education, such as qualified teachers, adequate facilities, internet access, clean water and electricity.

To meet SDG 4, it is critical that financing for education becomes a national investment priority. Measures such as making education free and mandatory, increasing the number of teachers, improving basic school infrastructure and embracing digital transformation are essential to move towards quality education for all.

Education from a moral perspective

The promotion of the right to education not only fulfills a social or legal mandate, but also a moral obligation of societies to ensure that all individuals can develop on an equal footing. From this perspective, education is not a privilege reserved for a few, but a public good that should be available to all, regardless of their origin, gender, social class or economic situation.

a) Equality of opportunity and social justice

Education plays a central role in building a more equitable society. In a fair community, all individuals have access to the same opportunities to achieve their goals and contribute to the common good. However, in many parts of the world, structural inequalities perpetuate cycles of poverty and exclusion that deprive millions of children and adults of a quality education.

From a moral perspective, this raises urgent questions: How can societies be justified if they do not ensure equitable access to education? What responsibilities do governments, institutions and individuals have to correct these injustices? A morally coherent response requires a commitment to removing barriers such as poverty, discrimination and lack of resources, recognizing that each person has the potential to contribute meaningfully if given the opportunity.

b) Human dignity and integral development

Education not only provides individuals with the means to prepare for employment or economic productivity; it is also a means for the integral development of the human being. Through education, people acquire not only technical knowledge, but also values, ethical principles and a greater understanding of themselves and the world around them.

From a moral perspective, denying access to education is a way of stripping individuals of their dignity. Without education, people lack the tools necessary to fully exercise their rights, participate in political and social life, and make informed decisions about their own lives. Therefore, guaranteeing the right to education is also a recognition of the inherent value of each human being and his or her capacity to grow and contribute to society.

c) Collective responsibility

From a moral perspective, access to education cannot be seen as the sole responsibility of the individual or his or her family. Instead, it should be understood as a collective responsibility involving all members of society. Governments have a duty to establish accessible and quality education systems, but also communities, businesses and individuals have a role to play in promoting this right.

Solidarity and commitment to future generations are fundamental values that should guide educational policies. This implies not only financing education, but also creating environments where children and young people feel supported and motivated to learn. Furthermore, it is crucial to ensure that the education provided fosters values such as empathy, inclusion and respect for human rights.

d) Education as a force for change

Education has the power to transform societies by empowering people as they question unjust norms, challenge oppressive power structures and work for a more just future. From a moral perspective, this transformative capacity of education underscores its importance as a fundamental right. It not only enables individuals to improve their own lives, but also to become agents of change for their communities and beyond.

From a moral perspective, the right to education is much more than a legal obligation; it is an ethical imperative that reflects the values of equality, justice and human dignity. Guaranteeing this right not only benefits individuals, but also strengthens societies by promoting integral development, social cohesion and collective progress. In a world where profound educational inequalities still persist, it is essential that governments, communities and individuals work together to ensure that no one is excluded from this fundamental tool for life and human development.

Education from a Christian perspective

Education, understood as an integral process that shapes the person in his or her intellectual, moral and spiritual dimensions, is recognized by the Catholic Church as a fundamental right and a duty inherent to human dignity. This right is based on the very nature of the human person, created in the image and likeness of God (Genesis 1:27), and is fully developed in the community, especially in the family, the primary educator.

a) Education in Sacred Scripture, the Fathers and the Magisterium of the Church

The Bible contains a great number of passages that emphasize the importance of education in the journey of faith and the moral life. In the book of Proverbs we are told: “Train the young in the way they should go; even when old, they will not swerve from it” (Proverbs 22:6). This verse illustrates the responsibility of parents and educators to guide the new generations in the path of virtue and wisdom.

In the New Testament, St. Paul exhorts: “Fathers, do not provoke your children to anger, but bring them up with the training and instruction of the Lord.” (Ephesians 6:4). This call underscores education as a task that transcends mere academic knowledge to include formation in Christian values.

The Fathers of the Church also emphasized the importance of education. St. Augustine, in his work De Magistro, addresses the role of education in the discovery of truth, affirming that Christ is the true interior Teacher who enlightens the mind and heart of the student. Likewise, St. John Chrysostom urged parents to educate their children in the faith, considering this task a sacred responsibility.

The Social Doctrine of the Church addresses education as a fundamental human right, essential for the full development of the person. In the document Gravissimum Educationis of the Second Vatican Council, it is stated that “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” (GE, 1).

The Church stresses that education is not only a right, but also a responsibility shared by the family, the State and the Church community. The family, as the “domestic church,” has a primary role in the education of children. This principle is firmly rooted in Catholic teaching and is echoed in the words of Pope Pius XI in his encyclical Divini Illius Magistri, which states that the right and duty of education belongs primarily and naturally to the parents.

The Magisterium of the Popes developed the subject of education in an exhaustive manner, highlighting its relevance for social justice and the promotion of peace. Pope John Paul II, in his encyclical Centesimus Annus, stressed that education is an essential means of overcoming inequalities and promoting the dignity of each person. For his part, Pope Francis has insisted on the need for an “inclusive education” that promotes fraternity and care for the environment.

“Everyone has the right to education, no one should be excluded. I cannot fail to remember so many children and young people without access to education in various parts of the world, who suffer oppression and even war and violence.” The Pope urges everyone to work for education “without forgetting anyone. Being sensitive to the new exclusions generated by the throwaway culture,” highlighting the importance of “generating relationships of justice among peoples, the capacity for solidarity with those in need, and care for the common home will pass through the hearts, minds and hands of those who are educated today” (Pope Francis, Address to the participants of the final session of the congress “The Church in Education: presence and commitment,” Madrid, February 24, 2024).

b) Fundamental Principles of Christian Education

The Second Vatican Council emphasizes that Christian education is a universal and essential right for the integral development of the person. In this context, the Church underlines its duty to offer an education that combines faith, culture and life, ensuring the moral, spiritual and social formation of individuals. The declaration Gravissimus Educationis (1965) emphasizes that parents are primarily responsible for education, followed subsidiarily by the State and especially by the Church.

– The Catholic School as an Ecclesial Subject

Catholic school is a place where faith, culture and life harmonize, acting as an extension of the ecclesial community. Its mission is not only to form in academic excellence, but also to evangelize and transmit Christian values. Its identity includes:

1. Educational freedom: to guarantee Catholic families the right to choose an education in accordance with their religious and moral principles.
2. Subsidiary collaboration: promoting cooperation between families, educational institutions and the Church.
3. Inclusiveness: Catholic schools should be open to all social sectors, especially the most vulnerable.

– Religious Dimension of Education

The religious dimension of education is at the core of the pedagogical project of Catholic schools. This includes:

• School environment: creating a space where Gospel values are evident in daily life.
• Religious education: teaching a subject that transmits knowledge about the Christian faith and its application in life, without imposing personal adherence.
• Active evangelization: proclaiming the Gospel message with freedom and respect for diversity.

The teaching of religion does not replace catechesis, but complements it by offering an academic approach to Christian faith and values.

– Inclusive Education and Contemporary Challenges

In a globalized, neoliberal and secularized world, Catholic education faces several challenges, such as:

1. Consumerism: to promote an education that fosters solidarity and material detachment.
2. Moral relativism: to defend absolute values against the culture of subjectivism.
3. Convulsed society: to offer a refuge of peace and values in the midst of a reality marked by violence and family disintegration.
4. Media: counteract the negative influence of certain media content with a critical formation based on Christian principles.

Inclusion requires addressing the needs of the poorest, the marginalized and the disabled, and offering equal opportunities for all.

– Lay and Religious people in Education

Collaboration between lay and religious is essential to the success of Catholic education. Both have a responsibility to witness to the faith and to form in Christian values. The Second Vatican Council recognized the importance of the laity as an active part of education, especially in teaching and administrative roles. Religious, for their part, contribute their charism and educational experience, enriching the school project.

– Integral Formation

Formation in the Catholic schools goes beyond academics, integrating the spiritual, moral and social aspects of the person. This education seeks to develop citizens committed to justice, peace and the common good.

– Renewal and Adaptation

Catholic schools are called to a courageous and creative renewal, adapting to new educational needs without losing their identity. This includes:

• Pedagogical innovation: incorporating new methodologies and technologies to improve the quality of education.
• Personalized attention: designing programs that respond to the specific needs of students.
• Ongoing formation: to guarantee the professional and Christian development of the teaching and administrative staff.

– Specific Challenges

Among the main challenges facing Catholic education are:

1. Uphold Christian identity in a secularized environment.
2. Promote interreligious and intercultural dialogue.
3. Respond to criticisms that accuse Catholic schools of being elitist or exclusive.
4. Overcome the demotivation and frustration of some educators when faced with current social and educational problems.

Despite these difficulties, Catholic schools have the opportunity to be beacons of hope and places of transformation, contributing to the development of a more just and caring society.

From a Catholic perspective, education is much more than the transmission of knowledge; it is an integral process that seeks to form the whole person, capable of loving God and neighbor and of transforming the world according to Gospel values. Recognizing education as a fundamental right and a shared duty, the Church calls all the faithful to actively engage in building just and caring educational systems that promote human dignity and the common good.

Today we’re experiencing an “educational catastrophe.” This is no exaggeration. Due to wars, migration, and poverty, some 250 million boys and girls lack education.

All children and youth have the right to go to school, regardless of their immigration status.

Education is a hope for everyone – it can save migrants and refugees from discrimination, criminal networks, and exploitation…. So many minors are exploited! It can help them integrate into the communities who host them.

Education opens the doors to a better future. In this way, migrants and refugees can contribute to society, either in their new country or in their country of origin, should they decide to return.

Pope Francis, January 2025

Education from a Vincentian perspective

St. Vincent de Paul and St. Louise de Marillac considered education a powerful tool for combating poverty and transforming society. Vincentian spirituality, based on service to the poorest, sees education as a way to promote social justice.

For Vincentians, education is not only about transmitting knowledge, but also about shaping hearts sensitive to the suffering of people. Vincentian pedagogy emphasizes the integral development of the student, including the spiritual dimension, and seeks to foster values such as humility, charity and service.

In 1633, when the Company of the Daughters of Charity was founded, St. Vincent and St. Louise established as its purpose the service of the poor and needy, and made it clear that one of the urgent and preferential services that must be attended to was education:

The Ursulines assist their neighbor by instructing and taking in pupils as boarders, but these girls are usually of the upper class; and you have to teach persons who are poor wherever you find occasion to do so-not only the children in your schools, but all poor persons, whom you assist without distinction (CCD:X:118).

In 1641, St. Louise de Marillac established the first Vincentian school in Paris in the suburb of St. Denis and, attached to it, the first school for the formation of women teachers as a community service. By order of the competent authority, she had to put the following inscription on the door: “Here we have little schools. LOUISE DE MARILLAC, school teacher who teaches the service, to read, write, and do letters, grammar” (Margaret Flinton: Luisa de Marillac y el aspecto social de su obra, Salamanca 1974, p. 149).

By then there were already 13 parochial schools run by the Daughters of Charity outside Paris, plus the one recently created in the suburb of St. Denis. There was an urgent need to create a school for the training of teachers. And so it was done. Up to that time, the Daughters went to the Ursulines for their training. From now on they could be trained in their own school directed by Louise de Marillac, their founder and excellent pedagogue.

A few years later, in 1646, Louise developed a common regulation for all the schools, with its own method: the Vincentian method, supervised and approved by St. Vincent de Paul.

The Ladies of Charity will be very solicitous for and desirous of the salvation of souls of the poor persons, assisting them both by their prayers and by brief instruction. If possible, they will do what they can to see that God is honored in the families of the parish and try to find a schoolteacher there for the future, who will teach the poor thoroughly (CCD:XIIIb:102).

St. Louise was very concerned about the formation of the teachers in her schools. That is why she wrote a Catechism and the first Manual or Rules for Schoolmasters. It should be noted that in 1660, the year of the death of the founders of the Company, St. Vincent de Paul and St. Louise de Marillac, there were already 35 Vincentian schools in France, 12 in Paris and 23 outside the capital, plus two in Poland, one in Krakow and the other in Warsaw.

From the time of St. Vincent and St. Louise to the present day, many things in education have changed and continue to change. We need to reinterpret the educational witness of St. Vincent and St. Louise in the light of the needs of today’s reality and the evolution of pedagogy. In this re-reading, we can see some challenges for Vincentian education today:

• From an education understood as a labor of charity, it is necessary to move on to an education understood as a right of the person.
• The right of all to education can and must be permeated by the spirit of Christian charity, with attitudes of love, compassion and gratuity.
• The purpose of Vincentian education for the poor demands an education based on the option for the poor. Welcoming in solidarity, cultivating fraternal relationships, having the poor as a subject and not as an object, liberating pedagogical practice, affective and effective commitment to the poor, etc., are fundamental characteristics of Vincentian education.
• St. Vincent and St. Louise started from the concrete reality of the life of the poor, and they encourage us today to seek an education incarnated in the life and culture of the poor.
• Since the poor are our masters, Vincentian education must be developed in collaboration with them, through a reciprocal movement of giving and receiving, of exchange of knowledge, of reciprocity and solidarity.
• St. Vincent and St. Louise developed a collective, creative and participative work, and this is the way Vincentian education should be.
• St. Vincent and St. Louise, with the concepts and resources of their time, gave the best of themselves in the education of the poor, and today this means seeking an education of human and pedagogical quality.
• In continuity with the objectives of the Little Schools, Vincentian education should be integral, without forgetting the religious dimension and the nurturing of faith.

Many Vincentian branches have established numerous schools and educational centers, especially in marginalized areas. These institutions offer not only academic education, but also human and spiritual accompaniment, ensuring that no child is excluded.

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Education is, therefore, more than a right; it is an essential good for humanity. From the Vincentian perspective, educating is a way of evangelizing and transforming the world. In a global context full of inequalities, it is urgent to strengthen our efforts to guarantee an inclusive, equitable and quality education for all.