At a time when classrooms are grappling with the dizzying pace of technological transformation and a profound crisis of values, the Church’s perspective on education takes on paramount importance. To delve deeper into these challenges, La Missio, a contributor to Exaudi, speaks  with Antonio Roura , director of the Secretariat of the Episcopal Commission for Education and Culture of the Spanish Episcopal Conference.

With extensive experience and a deep understanding of the country’s pedagogical and pastoral intricacies, Roura guides us through the institution’s current projects, the irreplaceable value of religious education, and the urgent need to build bridges through cultural dialogue. It’s an open and frank discussion about the present and future of a school called, more than ever, to educate the minds and hearts of new generations.

The Salamanca Summer School focuses on supporting religion teachers. Why is this shift in perspective so important?

The Salamanca Summer School, organized by the Episcopal Commission for Education and Culture, was a space for meeting, reflection, and work on the professional development of Religion teachers. It brought together diocesan delegates, teachers from the DECA (Declaration of Ecclesiastical Competence for Catholic Education), teachers, and training coordinators from the various Catholic school systems. There, we presented and discussed a proposed Professional Development Framework that had been developed through a highly participatory process. This participatory approach is one of its main strengths, because it allows us to draw on the real-world experience of those who teach, support, and work in the classroom every day.

One of the convictions that permeated the meeting was the need to care for teachers. For years we have rightly emphasized their theological and pedagogical preparation. That commitment remains essential, but today we need to broaden our perspective. It is not enough to offer courses or good materials; we must accompany the individual throughout their professional journey, from their entry into teaching to the stages of greater experience.

Religion teachers work in diverse schools, within varied cultural contexts, and sometimes with a genuine sense of isolation or vulnerability. They need ongoing professional development, but also to be heard, recognized, and supported. In this regard, we are guided by the teachings of Pope Leo XIV and, in particular, his apostolic letter, Designing New Maps of Hope . There, we are reminded that education is a collective endeavor and that no one educates alone.

Caring for teachers means helping them rediscover their vocation, strengthening their professional identity, and providing them with the resources to face challenges without burnout. This was the shift in perspective we wanted to highlight in Salamanca: moving from simply asking what training we offer to asking what each teacher needs at their current personal and professional stage. When we care for teachers, we care for education, the presence of the Church in schools, and ultimately, the students and their families.

What does the new Professional Development System offer compared to the traditional teacher training model?

It offers a different way of understanding training: not as a sum of isolated courses, but as a process that accompanies one’s entire professional life. The Framework looks to the teacher competency frameworks that are being developed, but specifies the unique role of the Religion teacher through five distinct and complementary domains.

The first is the pedagogical-didactic domain: planning, teaching, and rigorously assessing, while attending to the curriculum and the diversity of the student body. The second, relational and inclusive, refers to creating bonds of trust, listening, engaging in dialogue, and providing support in diverse classrooms. The third, institutional and collaborative, situates the teacher within the faculty, the educational project, and the relationship with families and the community. The fourth, digital and innovative, requires using technology and innovation with pedagogical criteria and ethical discernment. And the fifth, identity-based and ecclesial, integrates theological formation, the dialogue between faith and culture, and the connection with the Church into the daily practice of teaching.

Each domain is developed using observable indicators. These are not a checklist for monitoring or ranking the teacher, but rather benchmarks that allow them to review their practice, recognize strengths, and identify areas for improvement. These same indicators can guide self-evaluation, support a mentoring program, or help design training pathways better suited to real needs.

It is important to clarify that the proposed Framework is not official and has not been approved by the Ministry of Education. It is an open proposal, compatible with general teaching frameworks and designed to be adapted flexibly. Its contribution lies in offering a common language to support professional development without reducing it to the mere accumulation of courses or certificates.

What qualities should a good Religion teacher possess in today’s pluralistic and secularized school?

Above all, he must be a good teacher: he knows his subject, prepares his lessons, teaches and assesses rigorously, and participates in the school’s educational project. His identity as a Religion teacher does not exempt him from the demands of the teaching profession. It also requires him to present the Christian tradition in an intelligible way and to engage with the students’ questions and the culture in which they live.

In a pluralistic school, this is especially evident in the educational relationship. The teacher ensures that each student can participate without fear of being ridiculed for their beliefs, doubts, or family history. They attend to those who find it more difficult to participate, listen before responding, and foster dialogue between those with differing convictions. When a conflict arises, they strive to transform it into an opportunity to learn to coexist, without avoiding addressing what needs to be corrected.

Religion class raises questions about the meaning of life that resonate deeply with students. These questions must be addressed with respect and discretion, without forcing confidences or demanding adherence to belief. The teacher guides students from their educational responsibility and, when necessary, collaborates with the teaching staff and families. Their theological training allows them to clearly present what Christianity proposes; their pedagogical competence enables them to make it accessible to everyone and allows space for each student to freely formulate their own judgment. This is where their professionalism and identity lie.

The proposal focuses on mentoring and support. How can this truly contribute to teachers’ professional development?

Mentoring is helpful because it prevents teachers from facing the questions and difficulties of their practice alone. The Framework offers a shared language for this support: the domains and their indicators allow for observing reality, formulating good questions, and agreeing on improvement goals without turning the relationship into an exam.

A mentor isn’t someone who dictates to a new teacher what to do. They are an experienced colleague who helps to view the practice with some perspective, shares insights, and supports decision-making. The relationship is only meaningful through trust and active listening; it’s not about judging or monitoring.

This support can be crucial in the early years, when managing coexistence, planning, interacting with families, and finding one’s place within the school requires extra effort. But mentoring isn’t limited to those starting out. It also allows experienced teachers to compare their practices, share what they’ve learned, and continue growing professionally.

What role should dioceses, universities, DECA centers, and educational institutions play in this new model?

Each institution has a different responsibility, but all must act in a coordinated manner. The Framework and its indicators can offer them a common language to recognize needs and better organize their decisions.

Diocesan delegations must maintain close contact with teachers and, based on this understanding, design training and support plans. Universities and DECA centers must ensure solid initial teacher training connected to the realities of the classroom. Schools must provide time and resources for training, mentoring, and collaborative work.

Educational institutions and publishers can also use the domains and indicators to guide their training programs and resources, avoiding generic offerings or those disconnected from practice. The Episcopal Commission for Education and Culture is responsible for promoting coordination, safeguarding the meaning of the Framework, and providing common tools, while respecting the reality of each diocese. We do not seek to create a cumbersome structure, but rather to weave a network of shared responsibility to serve teachers.

Between now and 2028, with that proposed Congress that is pending approval, what would you like to have changed in the life and mission of Religion teachers?

I would like to see a change, above all, in the daily experience of teachers: that any Religion teacher could say they don’t feel alone and that they are part of a professional and ecclesial community that recognizes their work and supports them. The Congress is still a proposal that will need to be studied and approved by the bishops. Rather than focusing on a date, we should ask ourselves what process we want to follow until 2028.

I would like to see reviewing one’s practice, seeking guidance, and continuing professional development not as a burden or a formality, but as a natural dimension of the profession. If the Congress is approved, it should allow us to share experiences, evaluate pilot projects, and verify which improvements are actually reaching the centers.

I trust that by then we will have proven mentoring programs, useful self-assessment tools, and closer collaboration between dioceses, universities, and schools. But most importantly, teachers would have renewed their confidence in the pedagogical and human value of their work: educators recognized for their professional competence and, at the same time, aware of the identity and mission that give meaning to their presence in the school.