The Sacred Ecumenical Council has considered with care how extremely important education is in the life of man and how its influence ever grows in the social progress of this age.(1)

Indeed, the circumstances of our time have made it easier and at once more urgent to educate young people and, what is more, to continue the education of adults. Men are more aware of their own dignity and position; more and more they want to take an active part in social and especially in economic and political life.(2) Enjoying more leisure, as they sometimes do, men find that the remarkable development of technology and scientific investigation and the new means of communication offer them an opportunity of attaining more easily their cultural and spiritual inheritance and of fulfilling one another in the closer ties between groups and even between peoples.

Consequently, attempts are being made everywhere to promote more education. The rights of men to an education, particularly the primary rights of children and parents, are being proclaimed and recognized in public documents.(3) As the number of pupils rapidly increases, schools are multiplied and expanded far and wide and other educational institutions are established. New experiments are conducted in methods of education and teaching. Mighty attempts are being made to obtain education for all, even though vast numbers of children and young people are still deprived of even rudimentary training and so many others lack a suitable education in which truth and love are developed together.

To fulfill the mandate she has received from her divine founder of proclaiming the mystery of salvation to all men and of restoring all things in Christ, Holy Mother the Church must be concerned with the whole of man’s life, even the secular part of it insofar as it has a bearing on his heavenly calling.(4) Therefore she has a role in the progress and development of education. Hence this sacred synod declares certain fundamental principles of Christian education especially in schools. These principles will have to be developed at greater length by a special post-conciliar commission and applied by episcopal conferences to varying local situations.

All men of every race, condition and age, since they enjoy the dignity of a human being, have an inalienable right to an education(5) that is in keeping with their ultimate goal,(6) their ability, their sex, and the culture and tradition of their country, and also in harmony with their fraternal association with other peoples in the fostering of true unity and peace on earth. For a true education aims at the formation of the human person in the pursuit of his ultimate end and of the good of the societies of which, as man, he is a member, and in whose obligations, as an adult, he will share.

Therefore children and young people must be helped, with the aid of the latest advances in psychology and the arts and science of teaching, to develop harmoniously their physical, moral and intellectual endowments so that they may gradually acquire a mature sense of responsibility in striving endlessly to form their own lives properly and in pursuing true freedom as they surmount the vicissitudes of life with courage and constancy. Let them be given also, as they advance in years, a positive and prudent sexual education. Moreover they should be so trained to take their part in social life that properly instructed in the necessary and opportune skills they can become actively involved in various community organizations, open to discourse with others and willing to do their best to promote the common good.

This sacred synod likewise declares that children and young people have a right to be motivated to appraise moral values with a right conscience, to embrace them with a personal adherence, together with a deeper knowledge and love of God. Consequently it earnestly entreats all those who hold a position of public authority or who are in charge of education to see to it that youth is never deprived of this sacred right. It further exhorts the sons of the Church to give their attention with generosity to the entire field of education, having especially in mind the need of extending very soon the benefits of a suitable education and training to everyone in all parts of the world.(7)

Since all Christians have become by rebirth of water and the Holy Spirit a new creature(8) so that they should be called and should be children of God, they have a right to a Christian education. A Christian education does not merely strive for the maturing of a human person as just now described, but has as its principal purpose this goal: that the baptized, while they are gradually introduced the knowledge of the mystery of salvation, become ever more aware of the gift of Faith they have received, and that they learn in addition how to worship God the Father in spirit and truth (cf. John 4:23) especially in liturgical action, and be conformed in their personal lives according to the new man created in justice and holiness of truth (Eph. 4:22-24); also that they develop into perfect manhood, to the mature measure of the fullness of Christ (cf. Eph. 4:13) and strive for the growth of the Mystical Body; moreover, that aware of their calling, they learn not only how to bear witness to the hope that is in them (cf. Peter 3:15) but also how to help in the Christian formation of the world that takes place when natural powers viewed in the full consideration of man redeemed by Christ contribute to the good of the whole society.(9) Wherefore this sacred synod recalls to pastors of souls their most serious obligation to see to it that all the faithful, but especially the youth who are the hope of the Church, enjoy this Christian education.(10)

Since parents have given children their life, they are bound by the most serious obligation to educate their offspring and therefore must be recognized as the primary and principal educators.(11) This role in education is so important that only with difficulty can it be supplied where it is lacking. Parents are the ones who must create a family atmosphere animated by love and respect for God and man, in which the well-rounded personal and social education of children is fostered. Hence the family is the first school of the social virtues that every society needs. It is particularly in the Christian family, enriched by the grace and office of the sacrament of matrimony, that children should be taught from their early years to have a knowledge of God according to the faith received in Baptism, to worship Him, and to love their neighbor. Here, too, they find their first experience of a wholesome human society and of the Church. Finally, it is through the family that they are gradually led to a companionship with their fellowmen and with the people of God. Let parents, then, recognize the inestimable importance a truly Christian family has for the life and progress of God’s own people.(12)

The family which has the primary duty of imparting education needs help of the whole community. In addition, therefore, to the rights of parents and others to whom the parents entrust a share in the work of education, certain rights and duties belong indeed to civil society, whose role is to direct what is required for the common temporal good. Its function is to promote the education of youth in many ways, namely: to protect the duties and rights of parents and others who share in education and to give them aid; according to the principle of subsidiarity, when the endeavors of parents and other societies are lacking, to carry out the work of education in accordance with the wishes of the parents; and, moreover, as the common good demands, to build schools and institutions.(13)

Finally, in a special way, the duty of educating belongs to the Church, not merely because she must be recognized as a human society capable of educating, but especially because she has the responsibility of announcing the way of salvation to all men, of communicating the life of Christ to those who believe, and, in her unfailing solicitude, of assisting men to be able to come to the fullness of this life.(14) The Church is bound as a mother to give to these children of hers an education by which their whole life can be imbued with the spirit of Christ and at the same time do all she can to promote for all peoples the complete perfection of the human person, the good of earthly society and the building of a world that is more human.(15)

In fulfilling its educational role, the Church, eager to employ all suitable aids, is concerned especially about those which are her very own. Foremost among these is catechetical instruction,(16) which enlightens and strengthens the faith, nourishes life according to the spirit of Christ, leads to intelligent and active participation in the liturgical mystery(17) and gives motivation for apostolic activity. The Church esteems highly and seeks to penetrate and ennoble with her own spirit also other aids which belong to the general heritage of man and which are of great influence in forming souls and molding men, such as the media of communication,(18) various groups for mental and physical development, youth associations, and, in particular, schools.

Among all educational instruments the school has a special importance.(19) It is designed not only to develop with special care the intellectual faculties but also to form the ability to judge rightly, to hand on the cultural legacy of previous generations, to foster a sense of values, to prepare for professional life. Between pupils of different talents and backgrounds it promotes friendly relations and fosters a spirit of mutual understanding; and it establishes as it were a center whose work and progress must be shared together by families, teachers, associations of various types that foster cultural, civic, and religious life, as well as by civil society and the entire human community.

Beautiful indeed and of great importance is the vocation of all those who aid parents in fulfilling their duties and who, as representatives of the human community, undertake the task of education in schools. This vocation demands special qualities of mind and heart, very careful preparation, and continuing readiness to renew and to adapt.

Parents who have the primary and inalienable right and duty to educate their children must enjoy true liberty in their choice of schools. Consequently, the public power, which has the obligation to protect and defend the rights of citizens, must see to it, in its concern for distributive justice, that public subsidies are paid out in such a way that parents are truly free to choose according to their conscience the schools they want for their children.(20)

In addition it is the task of the state to see to it that all citizens are able to come to a suitable share in culture and are properly prepared to exercise their civic duties and rights. Therefore the state must protect the right of children to an adequate school education, check on the ability of teachers and the excellence of their training, look after the health of the pupils and in general, promote the whole school project. But it must always keep in mind the principle of subsidiarity so that there is no kind of school monopoly, for this is opposed to the native rights of the human person, to the development and spread of culture, to the peaceful association of citizens and to the pluralism that exists today in ever so many societies.(21)

Therefore this sacred synod exhorts the faithful to assist to their utmost in finding suitable methods of education and programs of study and in forming teachers who can give youth a true education. Through the associations of parents in particular they should further with their assistance all the work of the school but especially the moral education it must impart.(22)

Feeling very keenly the weighty responsibility of diligently caring for the moral and religious education of all her children, the Church must be present with her own special affection and help for the great number who are being trained in schools that are not Catholic. This is possible by the witness of the lives of those who teach and direct them, by the apostolic action of their fellow-students,(23) but especially by the ministry of priests and laymen who give them the doctrine of salvation in a way suited to their age and circumstances and provide spiritual aid in every way the times and conditions allow.

The Church reminds parents of the duty that is theirs to arrange and even demand that their children be able to enjoy these aids and advance in their Christian formation to a degree that is abreast of their development in secular subjects. Therefore the Church esteems highly those civil authorities and societies which, bearing in mind the pluralism of contemporary society and respecting religious freedom, assist families so that the education of their children can be imparted in all schools according to the individual moral and religious principles of the families.(24)

The influence of the Church in the field of education is shown in a special manner by the Catholic school. No less than other schools does the Catholic school pursue cultural goals and the human formation of youth. But its proper function is to create for the school community a special atmosphere animated by the Gospel spirit of freedom and charity, to help youth grow according to the new creatures they were made through baptism as they develop their own personalities, and finally to order the whole of human culture to the news of salvation so that the knowledge the students gradually acquire of the world, life and man is illumined by faith.(25) So indeed the Catholic school, while it is open, as it must be, to the situation of the contemporary world, leads its students to promote efficaciously the good of the earthly city and also prepares them for service in the spread of the Kingdom of God, so that by leading an exemplary apostolic life they become, as it were, a saving leaven in the human community.

Since, therefore, the Catholic school can be such an aid to the fulfillment of the mission of the People of God and to the fostering of the dialogue between the Church and mankind, to the benefit of both, it retains even in our present circumstances the utmost importance. Consequently this sacred synod proclaims anew what has already been taught in several documents of the magisterium,(26) namely: the right of the Church freely to establish and to conduct schools of every type and level. And the council calls to mind that the exercise of a right of this kind contributes in the highest degree to the protection of freedom of conscience, the rights of parents, as well as to the betterment of culture itself.

But let teachers recognize that the Catholic school depends upon them almost entirely for the accomplishment of its goals and programs.(27) They should therefore be very carefully prepared so that both in secular and religious knowledge they are equipped with suitable qualifications and also with a pedagogical skill that is in keeping with the findings of the contemporary world. Intimately linked in charity to one another and to their students and endowed with an apostolic spirit, may teachers by their life as much as by their instruction bear witness to Christ, the unique Teacher. Let them work as partners with parents and together with them in every phase of education give due consideration to the difference of sex and the proper ends Divine Providence assigns to each sex in the family and in society. Let them do all they can to stimulate their students to act for themselves and even after graduation to continue to assist them with advice, friendship and by establishing special associations imbued with the true spirit of the Church. The work of these teachers, this sacred synod declares, is in the real sense of the word an apostolate most suited to and necessary for our times and at once a true service offered to society. The Council also reminds Catholic parents of the duty of entrusting their children to Catholic schools wherever and whenever it is possible and of supporting these schools to the best of their ability and of cooperating with them for the education of their children.(28)

To this concept of a Catholic school all schools that are in any way dependent on the Church must conform as far as possible, though the Catholic school is to take on different forms in keeping with local circumstances.(29) Thus the Church considers very dear to her heart those Catholic schools, found especially in the areas of the new churches, which are attended also by students who are not Catholics.

Attention should be paid to the needs of today in establishing and directing Catholic schools. Therefore, though primary and secondary schools, the foundation of education, must still be fostered, great importance is to be attached to those which are required in a particular way by contemporary conditions, such as: professional(30) and technical schools, centers for educating adults and promoting social welfare, or for the retarded in need of special care, and also schools for preparing teachers for religious instruction and other types of education.

This Sacred Council of the Church earnestly entreats pastors and all the faithful to spare no sacrifice in helping Catholic schools fulfill their function in a continually more perfect way, and especially in caring for the needs of those who are poor in the goods of this world or who are deprived of the assistance and affection of a family or who are strangers to the gift of Faith.

The Church is concerned also with schools of a higher level, especially colleges and universities. In those schools dependent on her she intends that by their very constitution individual subjects be pursued according to their own principles, method, and liberty of scientific inquiry, in such a way that an ever deeper understanding in these fields may be obtained and that, as questions that are new and current are raised and investigations carefully made according to the example of the doctors of the Church and especially of St. Thomas Aquinas,(31) there may be a deeper realization of the harmony of faith and science. Thus there is accomplished a public, enduring and pervasive influence of the Christian mind in the furtherance of culture and the students of these institutions are molded into men truly outstanding in their training, ready to undertake weighty responsibilities in society and witness to the faith in the world.(32)

In Catholic universities where there is no faculty of sacred theology there should be established an institute or chair of sacred theology in which there should be lectures suited to lay students. Since science advances by means of the investigations peculiar to higher scientific studies, special attention should be given in Catholic universities and colleges to institutes that serve primarily the development of scientific research.

The sacred synod heartily recommends that Catholic colleges and universities be conveniently located in different parts of the world, but in such a way that they are outstanding not for their numbers but for their pursuit of knowledge. Matriculation should be readily available to students of real promise, even though they be of slender means, especially to students from the newly emerging nations.

Since the destiny of society and of the Church itself is intimately linked with the progress of young people pursuing higher studies,(33) the pastors of the Church are to expend their energies not only on the spiritual life of students who attend Catholic universities, but, solicitous for the spiritual formation of all their children, they must see to it, after consultations between bishops, that even at universities that are not Catholic there should be associations and university centers under Catholic auspices in which priests, religious and laity, carefully selected and prepared, should give abiding spiritual and intellectual assistance to the youth of the university. Whether in Catholic universities or others, young people of greater ability who seem suited for teaching or research should be specially helped and encouraged to undertake a teaching career.

The Church expects much from the zealous endeavors of the faculties of the sacred sciences.(34) For to them she entrusts the very serious responsibility of preparing her own students not only for the priestly ministry, but especially for teaching in the seats of higher ecclesiastical studies or for promoting learning on their own or for undertaking the work of a more rigorous intellectual apostolate. Likewise it is the role of these very faculties to make more penetrating inquiry into the various aspects of the sacred sciences so that an ever deepening understanding of sacred Revelation is obtained, the legacy of Christian wisdom handed down by our forefathers is more fully developed, the dialogue with our separated brethren and with non-Christians is fostered, and answers are given to questions arising from the development of doctrine.(35)

Therefore ecclesiastical faculties should reappraise their own laws so that they can better promote the sacred sciences and those linked with them and, by employing up-to-date methods and aids, lead their students to more penetrating inquiry.

Cooperation is the order of the day. It increases more and more to supply the demand on a diocesan, national and international level. Since it is altogether necessary in scholastic matters, every means should be employed to foster suitable cooperation between Catholic schools, and between these and other schools that collaboration should be developed which the good of all mankind requires.(36) From greater coordination and cooperative endeavor greater fruits will be derived particularly in the area of academic institutions. Therefore in every university let the various faculties work mutually to this end, insofar as their goal will permit. In addition, let the universities also endeavor to work together by promoting international gatherings, by sharing scientific inquiries with one another, by communicating their discoveries to one another, by having exchange of professors for a time and by promoting all else that is conducive to greater assistance.

The sacred synod earnestly entreats young people themselves to become aware of the importance of the work of education and to prepare themselves to take it up, especially where because of a shortage of teachers the education of youth is in jeopardy. This same sacred synod, while professing its gratitude to priests, Religious men and women, and the laity who by their evangelical self-dedication are devoted to the noble work of education and of schools of every type and level, exhorts them to persevere generously in the work they have undertaken and, imbuing their students with the spirit of Christ, to strive to excel in pedagogy and the pursuit of knowledge in such a way that they not merely advance the internal renewal of the Church but preserve and enhance its beneficent influence upon today’s world, especially the intellectual world.

1. Among many documents illustrating the importance of education confer above all apostolic letter of Benedict XV, Communes Litteras, April 10, 1919: A.A.S. 11 (1919) p. 172. Pius XI’s apostolic encyclical, Divini Illius Magistri, Dec. 31, 1929: A.A.S. 22 (1930) pp. 49-86. Pius XII’s allocution to the youths of Italian Catholic Action, April 20, 1946: Discourses and Radio Messages, vol. 8, pp. 53-57. Allocution to fathers of French families, Sept. 18, 1951: Discourses and Radio Messages, vol. 13, pp. 241-245. John XXIII’s 30th anniversary message on the publication of the encyclical letter, Divini Illius Magistri, Dec. 30, 1959: A.A.S. 52 (1960) pp. 57-S9. Paul VI’s allocution to members of Federated Institutes Dependent on Ecclesiastic Authority, Dec. 30, 1963: Encyclicals and Discourses of His Holiness Paul VI, Rome, 1964, pp. 601-603. Above all are to be consulted the Acts and Documents of the Second Vatican Council appearing in the first series of the ante-preparatrory phase. vol. 3. pp. 363-364; 370-371; 373-374.

2. Cf. John XXIII’s encyclical letter Mater et Magistra, May 15, 1961: A.A.S. 53 (1961) pp. 413-415; 417-424; Encyclical letter, Pacem in Terris, April 11, 1963: A.A.S. 55 (1963) p. 278 ff.

3. Declaration on the Rights of Man of Dec. 10, 1948, adopted by the General Assembly of the United Nations, and also cf. the Declaration of the Rights of Children of Nov. 20 1959; additional protocol to the Convention Safeguarding the Rights of Men and Fundamental Liberties, Paris, March 20, 1952; regarding that universal profession of the character of human laws cf. apostolic letter Pacem in Terris, of John XXIII of April 11, 1963: A.A.S. 55 (1963) p. 295 ff.

4. Cf. John XXIII’s encyclical letter, Mater et Magistra, May 15, 1961: A.A.S. 53 (1961) p. 402. Cf. Second Vatican Council’s Dogmatic Constitution on the Church, no. 17: A.A.S. 57 (1965) p. 21, and schema on the Pastoral Constitution on the Church in the Modern World, 1965.

5. Pius XII’s radio message of Dec. 24, 1942: A.A.S. 35 (1943) pp. 12-19, and John XXIII’s encyclical letter, Pacem in Terris April 11, 1963: A.A.S. 55 (1963) p. 259 ff. Also cf. declaration cited on the rights of man in footnote 3.

6. Cf. Pius XI’s encyclical letter, Divini Illius Magistri, Dec. 31, 1929: A.A.S. 22 (1930) p. 50 ff.

7. Cf. John XXIII’s encyclical letter, Mater et Magistra, May 15 1961: A.A.S. 53 (1961) p. 441 ff.

8. Cf. Pius XI’s encyclical letter, Divini Illius Magistri 1, p. 83.

9. Cf. Second Vatican Council’s Dogmatic Constitution on the Church, no. 36: A.A.S. 57 (1965) p. 41 ff.

10. Cf. Second Vatican Council’s schema on the Decree on the Lay Apostolate (1965), no. 12.

11. Cf. Pius XI’s encyclical letter Divini Illius Magistri, 1, p. 59 ff., encyclical letter Mit Brennender Sorge, March 14, 1937: A.A.S. 29; Pius XII’s allocution to the first national congress of the Italian Catholic Teachers’ Association, Sept. 8, 1946: Discourses and Radio Messages, vol. 8, p. 218.

12. Cf. Second Vatican Council’s Dogmatic Constitution on the Church, nos. 11 and 35: A.A.S. 57 (1965) pp. 16, 40 ff.

13. Cf. Pius XI’s encyclical letter Divini Illius Magistri, 1, p. 63 ff. Pius XII’s radio message of June 1, 1941: A.A.S. 33 (1941) p. 200; allocution to the first national congress of the Association of Italian Catholic Teachers, Sept 8, 1946: Discourses and Radio Messages, vol. 8, 1946: Discourses and Radio Messages, vol. 8 p. 218. Regarding the principle of subsidiarity, cf. John XXIII’s encyclical letter, Pacem in Terris, April 11, 1963: A.A.S. 55 (1963) p. 294.

14. Cf. Pius XI’s encyclical letter, Divini Illius Magistri, 1 pp. 53 ff. and 56 ff.; Encyclical letter, Non Abbiamo Bisogno June 29, 1931: A.A.S. 23 (1931) p. 311 ff. Pius XII’s letter from Secretariat of State to 28th Italian Social Week, Sept. 20, 1955; L’Osservatore Romano, Sept. 29, 1955.

15. The Church praises those local, national and international civic authorities who, conscious of the urgent necessity in these times, expend all their energy so that all peoples may benefit from more education and human culture. Cf. Paul VI’s allocution to the United Nations General Assembly, Oct. 4, 1965: L’Osservatore Romano, Oct. 6, 1965.

16. Cf. Pius XI’s motu proprio. Orbem Catholicum, June 29 1923: A.A.S. 15 (1923) pp. 327-329; decree, Provide Sane, Jan. 12, 1935: A.A.S. 27 (1935) pp. 145-152. Second Vatican Council’s Decree on Bishops and Pastoral Duties, nos. 13 and 14.

17. Cf. Second Vatican Council’s Constitution on the Sacred Liturgy, no. 14: A.A.S. 56 (1964) p. 104.

18. Cf. Second Vatican Council’s Decree on Communications Media, nos. 13 and 14: A.A.S. 56 (1964) p. 149 ff.

19. Cf. Pius XI’s encyclical letter, Divini Illius Magistri, 1, p. 76; Pius XII’s allocution to Bavarian Association of Catholic Teachers, Dec. 31, 1956: Discourses and Radio Messages, vol. 18, p. 746.

20. Cf. Provincial Council of Cincinnati III, a. 1861: Collatio Lacensis, III, col. 1240, c/d; Pius XI’s encyclical letter, Divini Illius Magistri, 1, pp. 60, 63 ff.

21. Cf. Pius XI’s encyclical letter, Divini Illius Magistri, 1, p. 63; encyclical letter, Non Abbiamo Bisogno, June 29, 1931: A.A.S. 23 (1931) p. 305, Pius XII’s letter from the Secretary of State to the 28th Italian Social Week, Sept. 20, 1955: L’Osservatore Romano, Sept. 29, 1955. Paul VI’s allocution to the Association of Italian Christian Workers, Oct. 6, 1963: Encyclicals and Discourses of Paul VI, vol. 1, Rome, 1964, p. 230.

22. Cf. John XXIII’s message on the 30th anniversary of the encyclical letter, Divini Illius Magistri, Dec. 30, 1959: A.A.S. 52 (1960) p. 57.

23. The Church considers it as apostolic action of great worth also when Catholic teachers and associates work in these schools. Cf. Second Vatican Council’s schema of the Decree on the Lay Apostolate (1965), nos. 12 and 16.

24. Cf. Second Vatican Council’s schema on the Declaration on Religious Liberty (1965), no. 5.

25. Cf. Provincial Council of Westminster I, a. 1852: Collatio Lacensis III, col. 1334, a/b; Pius XI’s encyclical letter, Divini Illius Magistri, 1, p. 77 ff.; Pius XII’s allocution to the Bavarian Association of Catholic Teachers, Dec. 31, 1956: Discourses and Radio Messages, vol. 18, p. 746; Paul VI’s allocution to the members of Federated Institutes Dependent on Ecclesiastic Authority, Dec. 30, 1963: Encyclicals and Discourses of Paul VI, 1, Rome, 1964, 602 ff.

26. Cf. especially the document mentioned in the first note; moreover this law of the Church is proclaimed by many provincial councils and in the most recent declarations of very many of the episcopal conferences.

27. Cf. Pius XI’s encyclical letter, Divini Illius Magistri, 1 p. 80 ff.; Pius XII’s allocution to the Catholic Association of Italian Teachers in Secondary Schools, Jan. 5, 1954: Discourses and Radio Messages, 15, pp. 551-55B; John XXIII’s allocution to the 6th Congress of the Associations of Catholic Italian Teachers Sept. 5, 1959: Discourses, Messages, Conversations, 1, Rome,1960, pp. 427-431.

28. Cf. Pius XII’s allocution to the Catholic Association of Italian Teachers in Secondary Schools, Jan. 5, 1954, 1, p. 555.

29. Cf. Paul VI’s allocution to the International Office of Catholic Education, Feb. 25, 1964: Encyclicals and Discourses of Paul VI, 2, Rome, 1964, p. 232.

30. Cf. Paul VI’s allocution to the Christian Association of Italian Workers, Oct. 6, 1963: Encyclicals and Discourses of Paul VI, 1, Rome, 1964, p. 229.

31. Cf. Paul VI’s allocution to the International Thomistic Congress, Sept. 10, 1965: L’Osservatore Romano, Sept. 13-14, 1965.

32. Cf. Pius XII’s allocution to teachers and students of French Institutes of Higher Catholic Education, Sept. 21, 1950: Discourses and Radio Messages, 12, pp. 219-221; letters to the 22nd congress of Pax Romana, Aug. 12, 1952: Discourses and Radio Messages, 14, pp. 567-569; John XXIII’s allocution to the Federation of Catholic Universities, April 1, 1959: Discourses, Messages and Conversations, 1, Rome, 1960, pp. 226-229; Paul VI’s allocution to the Academic Senate of the Catholic University of Milan, April 5, 1964: Encyclicals and Discourses of Paul VI, 2, Rome, 1964, pp. 438-443.

33. Cf. Pius XII’s allocution to the academic senate and students of the University of Rome, June 15, 1952: Discourses and Radio Messages, 14, p. 208: “The direction of today’s society principally is placed in the mentality and hearts of the universities of today.”

34. Cf. Pius XII’s apostolic constitution, Deus Scientiarum Dominus, May 24, 1931: A.A.S. 23 (1931) pp. 245-247.

35. Cf. Pius XII’s encyclical letter, Humani Generis Aug. 12, 1950 A.A.S. 42 (1950) pp. 568 ff. and 578; Paul VI’s encyclical letter, Ecclesiam Suam, part III Aug. 6, 1964; A.A.S. 56 (1964) pp. 637-659; Second Vatican Council’s Decree on Ecumenism: A.A.S. 57 (1965) pp. 90-107.

36. Cf. John XXIII’s encyclical letter, Pacem in Terris, April 11, 1963: A.A.S. 55 (1963) p. 284 and elsewhere.