AECQ : Religious education that serves the young
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Religious education that serves the young

The Assembly of Quebec Catholic Bishops
18th November 1999 | Version française

Declaration of Monseigneur Pierre Morissette
Bishop of Baie-Comeau
Chairman of the Assemblée des évêques catholiques du Québec du Québec

 

A brief presented by the Assemblée des évêques catholiques du Québec

To the Parliamentary Commission on Education on the place of religion in the school

September 1999

TABLE OF CONTENTS

Introduction
Taking the measure of the changes
Respecting the beliefs of the citizens

I A Denominational Approach That is Open and Constructive
Valuing all of the components of Québec society
A Church that is alive to pluralism
Denominationalism that is open to pluralism serves the common good
Parents' wishes must be respected
Interpreting the results correctly
Parental choice
Social cohesion
Equality and freedom of conscience
The challenges to be met
Diversity demands flexibility

II A Balance Progressively Affirmed
From yesterday to today
The Parent Commission
Policy Statement
The Canadian Charter and Bill 107
The Estates General
An important ministerial statement

III Religion at School and Freedom of Conscience
On the neutrality of the state
Social cohesion and the Charter of Rights
Section 41 and the Notwithstanding Clause
Equality and the respect for rights

IV A Denominational Approach That Serves the Young
The denominational status of certain schools and parental choice
Denominational religious instruction and human experience
« Towards instruction that is better adapted to the youth and conditions of today »
« Pastoral animation : a significant contribution to education »
All orientations are supported by a structure
The school and the total education of the person

Conclusion

INTRODUCTION

1. Questions about the place of religion in the school have arisen many times since the ministère de l'Éducation du Québec was created in 1964. The answers which resulted from them brought about important changes to the legislation, the orientations and the structures related to the question of religion. Most of these changes were implemented rapidly—so rapidly in fact that the population directly concerned by them were not always able to appreciate their true significance.

Taking the measure of the changes

2. However, these orientations and structures are now being called into question in a way that may bring serious consequences in the future. If this Parliamentary Commission is any indication, the questions will be more radical than ever, and this in a context where the pace of the proceedings will verge on the dizzying. Even as a Parliamentary Commission is charged with re-examining the place of religion in the school, the recent introduction of a number of changes, such as school board restructuring, new curricula, new programs of study for Catholic moral and religious instruction, is demanding considerable energy from the entire educational system.

3. We are prepared to contribute to the debate in a constructive manner. We feel it very important, however, that this examination measure of the changes that have been carried out, or that have begun to be carried out. The real ability of families, civil society and the educational network itself to assimilate the rate at which this questioning, with all of its long-term consequences, is occurring, must also be taken into account. Above all, this inquiry must pay special attention to beliefs that Quebecers hold so deeply. The wishes of parents, in particular, must be taken into serious consideration.

Respecting the beliefs of the citizens

4. The Task Force recently identified two very different approaches to the question of religious instruction in the school : the denominational approach and the secular approach. This done, it then came out firmly in favour of the secular approach, which it went on to present as « a break with the tradition that has prevailed in Québec for more than a century[1]. »

5. We think that this option devalues the beliefs of a very great number of our fellow citizens. We also think that it does not do justice to the real contribution made by denominationalism to education. In light of this, we would propose four affirmations :

I The denominational approach is open and constructive : open to cultural and religious diversity, and constructive for the total education of the young in the modern world.

II Denominationalism contributes to the healthy evolution of Québec's educational system : applied with the necessary flexibility, it maintains a balance that is adjusted to the demands of social cohesion.

III The viewpoint of the Catholic Church is compatible with human rights and freedoms : far from excluding religion, the charters recognize that parents can request that their children receive religion instruction that conform to their beliefs.

IV Denominational religious instruction and pastoral animation are adapted to the culture of the young : they accompany and support the young in their search for meaning and their personal growth by taking the pluralism of their milieu into account in a positive way.

I A DENOMINATIONAL APPROACH THAT IS OPEN AND CONSTRUCTIVE

[translation] « Rather than refusing to accept the fact that the majority of its citizens adhere to religious communities, experience has led those in political power to a de facto recognition that the religious factor is a constituent and integral element of civil society[2]. » René Rémond

Valuing all of the components of Québec society

6. Catholic and Protestant traditions have made an important contribution in shaping Québec society. They are major components of our society and our culture. By respecting these traditions in a proactive way and by retaining an openness to other world-views, the school does a service to our young. As they are the principal persons concerned by this debate, the young need to draw upon the religious roots that inform their personal and collective identity just as much as their elders do.

7. Even those who do not choose religious instruction can benefit from a denominational environment that is open to other world-views. Québec has created its own approach to education, one that presents its youth with universal values. Together we must find the best ways of adapting this approach to their present reality, especially to the growing pluralism and diversity of the cultural communities. We do not believe that such an adaptation requires that the entire system be called into question.

A Church that is alive to pluralism

8. The Catholic Church in Québec actively participates in modern society. Internally it faces the same challenges of pluralism and globalization, the expansion of new communication technologies, and difficulties of transmitting values from one generation to the next. In brief, the Church is alive : its members are contemporary Quebecers who must deal with numerous affiliations. Far from being a private matter, their adherence to religion resonates in public life, as is the case for those who belong to other religions and for those who profess no religion.

9. We are therefore well-aware of the questions that lie at the heart of the debate on the place of religion in the school :

- What avenue should a society characterized by religious pluralism take in order to ensure that its educational system will transmit common values?

- How can the school participate in the religious education of the young without supplanting the place of both the churches and the parents, without abusing the rights and the freedom of conscience of its citizens, and without offending their personal and collective identity?

As the vast array of educational systems throughout the world has demonstrated, there is no one answer to these questions. It is for Québec society to find an answer that responds to its cultural and religious identity.

Denominationalism that is open to pluralism serves the common good

10. In this debate two tendencies come into distinct focus, even if there is a certain diversity in the options that each of them commands. The trend favouring the complete secularization of the educational system would mark a break which could, we believe, undermine a practice which contributes to the total education of the person. The other trend advocates readjustments that would accommodate both denominationalism and religious pluralism. This approach appears to us to be much more the constructive one, as it would better respect the common good of Québec society. It is also more representative of the general feeling of the population regarding religion in school. Not only does it respect human rights and freedoms, it promotes them in a way that is right for Québec culture.

11. It goes without saying that this option requires that more effort be made towards adaptation and ensuring flexibility than does the imposition of a uniform formula. But is this not precisely the price that must be paid if we want to build a school system that is open to different visions of the world? And is Québec society not capable of meeting organizational challenges of this nature? By comparison to the approach of imposed secularization, this option takes diversity and the social, cultural and religious expectations of parents and youth more seriously. The importance of the needs of the young justifies such an effort.

12. Our position does not constitute a search for privileges that would be accorded certain religious groups within the school. We are not in search of an extension of the Christian community that existed before the Quiet Revolution. For us there is no longer any question of demanding that the school replace the Church in its mission to initiate the young to Christian life. Certainly, the evolution of the place of religion in the school has for many years raised questions in the Catholic Church regarding how the faith should be transmitted to the young, but this chiefly concerns the dialogue between families and their Christian communities. Our position in favour of a school denominationalism that is open to pluralism is of a different order : it aims at enhancing a common good that all of Québec society shares.

Parents' wishes must be respected

13. The state's partners in questions of the responsibility of the school are civil society and the parents. This principle is easier to put into words than into action. Civil society is diverse; parents do not hold one, homogeneous point of view, and are as well called upon to deal with many questions besides that of religion in the school. Nevertheless, there is not sufficient reason for anyone to make decisions in their place. When it comes time for society to make choices, such as the ones before this Parliamentary Commission, it is not too much to ask that every possible measure be taken to consult parents in a serious way. To date we have insufficient indication that such a consultation has been carried out in the way that we would expect.

14. Some precise facts are at our disposal, however. According to the data of the ministère de l'Éducation[3] for the 1998–99 school year, the religious affiliation of primary and secondary students is as follows :

As concerns moral instruction and moral and religious instruction, free choice is extended at the beginning of each school year. For a number of years this choice has been exercised in the following percentages (the numbers here are for February 1999) :

The choice of either the denominational or the non-denominational status of the school is arrived at by a completely different type of consultation, and this must also be taken into account.

Interpreting the results correctly

15. The data describing the religious instruction that parents and students choose should be interpreted. More often than not supporters of the complete secularization of the school system analyse these findings from three different angles.

parental choice

16. The first angle is that of the « real motivation » behind the choice of the parents and the students.

This angle of interpretation is the most fragile : what are the criteria by which a motivation can be judged to be « real »? Motivating factors are certainly not identical, but the fact is that a great number of parents and students choose religious instruction and maintain that choice.

social cohesion

17. Another angle deals with the integration of immigrants out of a desire for social cohesion. When a school system allows denominational choice, what are the real effects on the ability of Québec society to accommodate immigrants from different backgrounds?

We should first of all recognize that because of the very values that it promotes, the Christian tradition is in itself a factor for integration. Moreover, a great number of Catholic and Protestant immigrants find it to be an invaluable reference point for their identity. In addition, we know that not every region of Québec has a population whose origins are highly diversified. Finally, and perhaps above all, this difficulty is accompanied by another : in order to be able to integrate its newly-arrived members, every society receiving them must also protect the various constituents of its own social fabric.

equality and freedom of conscience

18. A third angle deals with rights, more specifically with equality and freedom of conscience. This question has the merit of being of direct concern to all citizens, believers and non-believers, whatever their cultural background or place of residence, throughout Québec and across the world.

Freedom of conscience, however, specifically requires that religious instruction be based on the religion of adherence insofar as this is possible and wherever the number of students warrants it. Equality and freedom of conscience do not demand the eradication of differences. On the contrary, the respect for differences makes them even richer.

The challenges to be met

19. The reality is complicated. It is clear that slashing the existing denominational provisions affecting schools will not overcome all problems, because from that moment they would rapidly return, only in a different form. It is not realistic to want to shunt aside the various religious options that contribute to the shaping of society.

20. By affirming that a denominational approach that is open to pluralism is amenable and viable, we are not inclined to deny the nature of the challenges that it represents. We are particularly sensitive to arguments that the young, and even those not so young, may feel marginalized by changes to the school that might seem like privileges accorded to the majority. But we know for a fact that in such matters adjustments are possible even after they are instituted, and that the interveners at various levels have the ability to transform the general principles that they are presented with into concrete realities.

Diversity demands flexibility

21. Rather than break something that works well enough, the approach that we are proposing would attempt to improve the things that do not work as well. Even if the range of choices is considered insufficient or inadequate, there is a more inspiring remedy than reducing everything to uniformity, and that is offering more and better choices. This is the perfect opportunity to develop an awareness of the richness of the freedom of choice. To those who would declare this approach utopian, we would propose that it should at least be tried :

22. To preserve and promote social cohesion, it is important to take into account the will of the various groups and to provide them with a minimum of autonomy in realizing their expectations. We must stress the serious lack of realism that we see in the imposition of such a uniform formula. A realistic perspective would suggest that we should look even more closely, allowing ourselves to be informed by recent history and drawing from the evolution of modern thinking on questions of rights and freedoms, such as those concerning the neutrality of the state in religious matters.

II A BALANCE PROGRESSIVELY AFFIRMED

« Education in Québec aims at developing the personality in all its dimensions : physical, intellectual, emotional. It has a social dimension. In its existence, it integrates ethics and, frequently, religion[4]. » ministère de l'éducation

From yesterday to today

23. In the face of the challenge of arriving at a consensus on a question such as the place of religion in the school, the present Parliamentary Commission will undoubtedly want to draw upon some relevant information from the recent history of Québec. Many working papers already exist to this end. We would also like to acknowledge certain important milestones, and then summarize our interpretation of these facts.

The historical progress of the denominational question appears to us today as the progressive affirmation of the balance that had to be maintained between the expectations that the various partners had for the education of the young. Indications of this can be easily identified. They are all the more valuable because they form the basis of most of today's guidelines. Some of these guidelines have proved to be invaluable; we can still make better use of others.

THE PARENT COMMISSION (1961 to 1964)

24. The Parent Report was made public in the wake of the Quiet Revolution. It is clear that the authors of the report, like Québec society at the time, had become sensitive to certain fundamental principles that had become generally accepted in western society, such as the separation of church and state as well as others put forward by the Universal Declaration of Human Rights. Nevertheless, after considerable debate the state, when creating the ministère de l'Éducation, judged it appropriate to provide for certain denominational structures. This was how the Catholic and Protestant Committees saw their mandates renewed and became part of the newly-created Conseil supérieur de l'éducation.

POLICY STATEMENT (1979)

25. The state and its partners in education would continue to pay attention to the potential and real effects of the denominational aspect of the system. Fifteen years later the ministère de l'Éducation published a major examination entitled The Schools of Québec : Policy Statement and Plan of Action. This document, far from calling denominational provisions into question, presented educational objectives that were aimed at the total education of the person, in which were included moral, spiritual and religious dimensions.

THE CANADIAN CHARTER AND BILL 107 (19821993)

26. At the beginning of the nineteen-eighties, this time in the wake of the repatriation of the Canadian Constitution, the Canadian Charter of Rights and Freedoms was introduced into the Constitution. In order to ensure a balance between individual and collective rights, the Charter included a derogatory clause (known as the “notwithstanding clause”) which was a democratic provision giving the legislator authorization to shield a law or a part of a law from certain sections of the Charter. The Government of Québec has since had occasion to make use of this mechanism, notably to apply provisions related to denominational education.

27. In 1988 the National Assembly adopted the Education Act (Bill 107), which substantially revised the preceding Act. Bill 107 introduced several new provisions related to denominational education. Some of these had already been included in the regulations of the denominational committees, but they received legal status on 1 July 1989. Here is a summary of some of the provisions that will be of interest to us here :

Regarding the provisions in the same law which prescribe the replacement of denominational school boards by linguistic school boards, these were first the object of a reference to the Québec Court of Appeal and then to the Supreme Court of Canada. These delivered judgements confirming the legality of the Act, while pointing out certain difficulties inherent to the status of the denominational school boards in Montréal and Quebec City.

THE ESTATES GENERAL (19951996)

28. The recent Commission of the Estates General on Education nevertheless recommended the de-denominalization of not only all school boards but of all other educational structures. The Commission recognized that public opinion was divided on the denominational issue. We might be permitted to recall that a great number of opinions in favour of maintaining the denominational nature of the school system was presented. A broad popular coalition demanded that freedom of choice for parents in matters of the status of the school and religious instruction be respected.

An important ministerial statement (1997)

29. On 26 March 1997, following the Estates General, Madame Pauline Marois, the Education Minister of the day, delivered an important statement to the National Assembly. In this statement the Minister specified the intentions of the Government regarding its proposal to amend section 93 of the Constitution Act, 1867. The Minister announced three amendments to the role of the school in religious education with the goal of responding « to Quebecer's diverse needs with respect to moral and religious education in Québec schools[5]. »

First structure : By requesting that the Canadian Parliament amend Section 93, the Québec Government was proceeding with the last stage in the institution of linguistic school boards, following which no school board would have denominational status.

Second structure : The Government announced the continuation of free choice regarding the denominational status of schools, which would be « asked to review their status, after consulting the parents, to decide whether it is meaningful and appropriate. »

Third structure : « The free choice between moral education and Catholic or Protestant religious instruction will be maintained, in accordance with section 41 of Québec's Charter of Human Rights and Freedoms, which provides for the possibility of instruction ‘in conformity with [the parents'] convictions'. » Furthermore, « Pastoral or religious animation services will also be offered on the basis of free choice. »

« In proposing these orientations and structures, » the Minister concluded, « the government has chosen the path not of a complete break, but of a gradual and steady development, seeking both evolution and consensus ».

This statement helped dissipate and reduce the numerous apprehensions that surrounded the amendment of section 93 to such an extent that the National Assembly voted a unanimous measure requesting that the Canadian Parliament adopt it before the end of 1997. With all impediments removed, the Government proceeded with the institution of linguistic school boards throughout Québec on 1 July 1998.

30. Several debates on the place of religion in the school took place during the years that followed. Throughout this process the denominational aspect was always recognized as being an integral part of religious instruction in Québec, with the understanding that adjustments would be made to certain of its provisions. The changes announced a little more than two years ago appeared to be a part of the normal progress toward a fair and necessary balance that has been in continual adjustment for a number of years. We do not consider that the present situation warrants a break with the past. On the contrary, it is our firm hope that the Government will maintain the balance that history has always preserved.

III RELIGION AT SCHOOL AND FREEDOM OF CONSCIENCE

« The equality necessary to support religious freedom does not require identical treatment of all religions, In fact, the interests of true equality may well require differentiation in treatment[6]. »
The Supreme Court of Canada

On the neutrality of the state

31. In its document entitled Religion in Secular Schools, the Task Force bases the option for the complete de-denominalization of the school system in large part on the principle of the necessary neutrality of the state. It is therefore very important to follow the Task Force's reasoning on how the neutrality of the state in religious matters would be felt.

- First, in advocating neutrality of the « egalitarian » type for religion in school, the authors of the document point out that the state must « intervene » if this equality is to be effective, because « it is highly likely that this type of neutrality will not emerge spontaneously[7]. » In this first instance, then, the reasoning clearly falls within the framework of state interventionism in the relations that its citizens maintain with each other.

- Secondly, we can make out, and not without reason, two possible ways for the state to direct this egalitarian-style intervention in questions of religious education : the « communitarian » or the « republican ». The republican gives precedence to the rights of the individual over those of the collectivity, while with the communitarian « once the fundamental individual rights have been guaranteed, other rights can then be subjected to collective considerations[8]. » The authors of the document go on prefer the republican way, siding with the argument that privileges the direct tie between the state and the individual, with no intermediary group.

- In the third place, the authors take great care to specify that the « republican » option is not applicable to all questions in which the state must intervene. And with reason : imposing such a constraint on the state as it managed its public affairs could lead to difficulties in many different fields. As for religion in the school, however, this would be a different matter : while legitimate in itself, the « communitarian » way would compel the education system, in this special case, to maintain or institute provisions that would be too hazardous for social cohesion and too difficult to put into operation.

32. We do not subscribe to this type of reasoning. More explicitly, we do not accept that the « republican » treatment would be reserved for the religious question; this dimension of human experience is sufficiently important for personal and collective identity that it merits the « communitarian » approach. On the contrary, the place of religion in the school deserves to be subject to collective considerations, not only individual ones. And here, as elsewhere, there should be a place for intermediary groups between the state and the individual.

33. The option preferred by the authors of the document is all the more surprising given that, in their opinion, the « republican » and « communitarian » ways would both be capable of preserving the necessary state neutrality in the matter of religion at school[9]. Here the reasoning seems to be that the citizens and their intermediary groups would not be able to take enlightened decisions that would respect both freedom of conscience and the Universal Declaration of the Rights of Man. Nevertheless it is well known that the people of Québec generally recognize themselves as favouring the communitarian approach; that they recognize the constructive contribution that intermediary groups make to the common good; and that this is true in several other domains involving social relations.

34. The confidence accorded to the intermediary groups, wherever possible, has a beneficial effect on modern societies. Between the legitimately neutral state and the committed individual there exists a space to in which the collectivity can benefit. That space is occupied by the intermediary groups, religious or otherwise, and democracy is strengthened in the long term.

35. Consequently, the Government should not hesitate to adopt the course most-suited to Quebecers and their experience of social relations, and that is the « communitarian » approach. Taking diversity into account is something at which Québec society has proved itself to be adept, as can be seen in its social, economic, educational and other relations.

Social cohesion and the Charter of Rights

36. In the same way we have no hesitation in supporting the denominational, or the multidenominational, approach; an approach open to a pluralism that balances social cohesion with human rights. In this respect it is pleasing to know that the Task Force does not insist that its option be the only one. It recognizes the legitimacy of the other option when it writes that the state

« …can ensure that all religious groups present in sufficient numbers in a given location can obtain denominational schools and instruction while satisfying the requirements of those that do not want any denominational religious instruction at all[10]. »

By choosing this approach the Government would uphold the spirit and the aim of the Canadian and Québec Charters. Better still, there would be no need to amend the Québec Charter (section 41) or the prerogative (the notwithstanding clause in the Canadian Charter).

Section 41 and the Notwithstanding Clause

37. Section 41 of the Québec Charter of Human Rights and Freedoms prescribes that « Parents or the persons acting in their stead have a right to require that, in the public educational establishments, their children receive a religious or moral education in conformity with their convictions, within the framework of the curricula provided for by law ». We do not believe that it is necessary, as the Task Force proposes, to amend this section in order to decide the place of religion in the school. Any such initiative would be perilous. It would interfere with the right of parents to choose the type of religious education that they judge best for their children, and this would be enormous interference indeed. Moreover it would open the door to the questioning of other important rights in public fields. There is a reason that legislators prescribe certain special provisions in the charters, and it is necessary to protect these against possible abusive or unconditional interpretations. If there is one principle that must be increasingly protected in the legislative–judicial relationship, it is the state's prerogative to legislate those questions that it deems necessary. This is the case for legislation that protects the communities and their intermediaries.

38. The importance of the notwithstanding clauses must be recognized for their effect on the subject being discussed and on our democratic system as a whole. They exist for a reason : they allow democratically-elected parliaments to assume the responsibility to interpret charter rights in questions judged to be of special importance, and to apply general principles to specific cases.

39. However, we have often said that the place of religion in schools is sufficiently important in Québec society that it is legitimate for the state to prescribe special provisions. Recourse to the notwithstanding clause as it presently exists, whether exercised by Québec or by the other Canadian provinces, is perfectly legitimate, and we should not apologize for making use of it regardless of the Universal Declaration of Human Rights. This recourse must remain an option for as long as it is necessary to protect the important components of our society and our culture.

Equality and the respect for rights

40. Of the two approaches considered to be legally viable in the Task Force's document, the one which leaves open the possibility of denominational or multidenominational (thus, open and pluralist) arrangements is both much more respectful of and much more constructive for the collective identity of Quebecers. It is perfectly in keeping with the evolutionary process that we described in the preceding chapter.

41. The fact is that the denomination approach remains the child of those religious traditions that have contributed so much to the shaping of our society. Therefore there is nothing unacceptable about maintaining the denominational approach even today. Many other societies, just as democratic as our own, have adapted similar arrangements to their own situations. The present situation of religion in schools poses no obstacle to the enjoyment of human rights and freedoms, nor to the social cohesion of contemporary Québec. If, in spite of everything, new provisions can be enacted that will better guarantee the same opportunities for everyone, for those from the great, universally-recognized, religious traditions, as well as for those who adhere to no religion, we will all be much further ahead for this debate.

IV A DENOMINATIONAL APPROACH THAT SERVES THE YOUNG

[translation] « …humanity exists only through its decision to be human. No cultural fact is anthropologically neutral, not even theories of culture[11]. » Guy Coq

42. We believe that three major questions related to denominational arrangements should be thoroughly examined. These are the denominational status of certain schools, Catholic moral and religious instruction, and pastoral animation.

The denominational status of certain schools and parental choice

43. This is the most difficult question of the three. On one hand, the importance that we attach to the respect for parental choice should apply to choosing from between the school with a denominational status and one without denominational status; while on the other hand, we are aware that the school in a given area can only have one status, regardless of the number of religious groups that the school population represents.

44. In our presentation on 30 June of this year we clearly indicated the conditions that should take precedence in this reflection :

« The Bishops of Québec have always staunchly defended the right to a recognized status for a school. It this right should be reconsidered in order to maintain cohesion and unity in the school milieu, then we recommend that this decision be implemented gradually while respecting the wishes of the stakeholders. Religious denominational instruction and pastoral animation must always supported by substantial guarantees[12]. »

Denominational religious instruction and human experience

45. In this debate it is of the crucial importance to the Québec population in general, and to parents in particular, that we explain clearly the radical differences that exist between denominational religious instruction and teaching about religions as cultural phenomena. The objectives and content of these academic subjects are not interchangeable.

46. Cultural religious instruction is so named precisely because it is based on the so-called « objective » observation of facts. However, religious instruction cannot be restricted to an objective study, because in a field at the heart of human experience, neutrality simply does not exist. Denominational religious instruction means learning the religion to which the student formally belongs yet remaining open to other world-visions. We wish to point out that :

« Towards instruction that is better adapted to the youth and conditions of today »

47. Here we would like to cite the title of an opinion paper produced by the Catholic Committee of the Conseil supérieur de l'éducation on the subject of Catholic moral and religious instruction at the primary level. The following excerpt deals with the aims of religious instruction; this group has already acknowledged the cultural and religious evolution of Québec…

[translation] « …which means that in helping the young to come to terms with the religious dimension of their existence, the first objective of this training is concerned with their development as persons and as members of a society. It is not the school's mission to increase adherence to the faith or church membership[13]. »

48. The idea suggested by the Catholic Committee helps us understand clearly the objective of the denominational religious instruction that public schools are providing. By offering religious instruction the school has a mission to present the religion's doctrines. The sole objective is the transmission of knowledge. Catechetical teaching is a form of evangilization that focuses on Christian practices : this is not the responsibility of the school, but rather of the entire Christian community. However, the young adherent will find his or her faith strengthened through religious instruction precisely because of this broadening of his or her knowledge.

49. As for the objective of the cultural appropriation of the religious experience, there is no need to call into question the denominational nature of the instruction. The respect for the cultural and religious specificity of people is already accounted for amongst the five essential teaching objectives of Catholic moral and religion instruction. Far from being resistant to the objective presentation of other world-views, the Catholic Church encourages the inclusion of this into programs of religious instruction. We simply believe that the doctrinal content of religious instruction should be approved by the bodies that are duly authorized by the religions concerned, and that the teachers should be properly trained to teach the subject. We feel that this is perfectly normal and legitimate.

« Pastoral animation : a significant contribution to education »

50. Once again we are intentionally borrowing an expression from the title of an opinion paper, this one produced by the Catholic Committee about pastoral animation at the secondary level. Clearly the same « significant contribution » is being provided to students at the primary level. Almost all of those involved in the debate on the place of religion in schools, including members of the Commission of the Estates-General of 1995–1996 and the recent Task Force, share its assessment of the situation.

51. In principle we should not have to demonstrate the importance of the contribution that pastoral animation makes to the total education of the students in Québec's public schools. The opinion paper referred to above lists several of the ways that pastoral animation can respond to the needs of the young : the development of interiority, the development of social conscience and community spirit, and so on.[14] We should also recall that young people are free to participate or not, and that their participating does not necessarily mean that they adhere to the faith.

52. However, the proposal for secularization would apply to pastoral animation as well. We feel the need to point out that there is no magic involved in the contribution that pastoral animation makes to the total education of the person : it arises out of the promise of the evangelical inspiration of thousands of men and women whose careers have been entirely devoted to the young, sometimes to the detriment of their private lives and their job security. We often observe the same quality of commitment from a great number of teachers at both the primary and the secondary levels.

All orientations are supported by a structure

53. All orientations must be supported by a structure. Consequently we consider it necessary that the structure supporting denominational provisions be maintained by the Conseil supérieur de l'éducation and the ministère de l'Éducation. This support should be at least equivalent to what is presently ensured by the Catholic and Protestant Committees and by the Directions d'enseignement catholique et protestant. Here again you will find people whose priority is our heritage and the projects entirely dedicated to the needs of the young. To us it seems normal that some modifications would be made to this structure should the need arise. Nevertheless it is necessary that the objectives of the partnership uniting the Catholic, Protestant and other denominations be maintained.

The school and the total education of the person

54. The public school will gain nothing by compromising a denominational approach that is open to pluralism and oriented towards the new needs of Québec's young people; on the contrary, it has much to lose by doing so. It has an interest in continuing to consider both denominational moral and religious instruction and pastoral animation as important contributors to the total education of the person.

55. Others share the opinion held by the Catholic tradition. We no longer maintain that the absence of religious adherence means that the way to the total education of the person will not open. However, is not by throwing an illusory blanket of uniformity on educational approaches that we will serve the young. Doing so will only accentuate the sterility of the neutrality and relativism that has already marked the competitive, consumer environment into which they were born and are now growing up.

CONCLUSION

56. No informed traveller changes routes without first evaluating the advantages and disadvantages of the one being travelled, nor before assuring him- or herself that another one actually leads to the right destination. The path already taken by the school system can still be navigated so that it responds to the new and diverse expectations of the population as a whole and students in particular. If we do otherwise, if the attachment to the idea of the complete secularization of the school system should lead to a cultural impasse, the educational system, with more than a million young people to serve, as well as their parents, teachers, and administrators, will have enormous difficulty getting back to the starting point.

57. We feel that the principles that we have been suggesting and the facts that we have been raising in these pages provide sufficient reason to appeal for legislators to do everything necessary to maintain the choice of the parents and the young regarding the organization of the place of religion in the school. Religious pluralism, far from needing to be diluted by the imposition of unvarying uniformity, is a resource that allows students the opportunity to exercise freedom as they respect the freedom of others. Certain provisions in the Education Act already provide the flexibility required to bring this about. Up until now they have been under-utilized. Moreover, we remain open to the idea of publicly supporting all new adjustments that could prove useful or necessary to ensure that the freedoms of conscience and religion of all of the citizens of Québec are respected.

Monseigneur Pierre Morissette
Bishop of Baie-Comeau
Chairman of the Assemblée des évêques catholiques du Québec

17 September 1999

[1] Task Force on the Place of Religion in Schools in Québec, Religion in Secular Schools : A new perspective for Québec, Gouvernement du Québec, Ministère de l'Éducation, 1999, p. 221.

[2] René Rémond, of the Académie française, Religion et société en Europe, Seuil, Paris, 1998, p. 253.

[3] Ministère de l'Éducation du Québec, Déclaration de l'effectif scolaire, Direction de l'enseignement catholique, February 1999.

[4] Ministère de l'Éducation, The Schools of Québec : Policy Statement and Plan of Action, Gouvernement du Québec, 1979, p. 26.

[5] This quote as well as the four which follow it are taken from the statement that the Education Minister made to the National Assembly on 26 March 1977.

[6] Supreme Court of Canada, Big M. Drug Mart, 1985, 1 S.C.R. 295, 347.

[7] Task Force, Religion in Secular Schools, p. 79.

[8] Task Force, Religion in Secular Schools, p. 76, note 2.

[9] Regarding this, see : Task Force, Religion in Secular Schools, pp. 79–80.

[10] Idem, pp. 79–80.

[11] Guy Coq, Démocratie-Religion-Éducation, Mame, 1993, p. 239.

[12] Executive Committee of the Assembly of Québec Catholic Bishops, Recommendations and Proposals, October 1999, p. 5.

[13] Catholic Committee of the Conseil supérieur de l'éducation, L'enseignement moral et religieux catholique au primaire. Pour un enseignement mieux adapté aux jeunes et aux contextes actuels, Ministère de l'Éducation du Québec, April 1994, p. 3.

[14] Catholic Committee of the Conseil supérieur de l'éducation, Pastoral Animation : A Significant Contribution to Secondary School Education, August 1993.

ISBN 2-89279-063-8
(Original Edition : ISBN 2-89279-059-X)
Legal Deposit - 4th quarter 1999
Bibliothèque Nationale du Québec