Section — Wouters, Manual of Moral Theology
Section VI. On the Duties of Teachers and Pupils
I. Duties of teachers. 1. Teachers, when and so long as they enjoy true authority over pupils, authority, I say, received from parents or from those taking their place, with due conditions observed, are held to the same duties by which parents are held toward children; for they truly take their place (St. Alphonsus, III, 362). These things are especially to be applied to teachers of institutions, and to instructors of the lower disciplines.
Teachers are bound diligently to care for the instruction of pupils; and they can violate this obligation even by negligence. Likewise they are bound, even if they do not fully take the place of parents, according to the circumstances, to provide for moral education; for example, while the pupils are subject to them, by watching over their morals, protecting good morals, correcting delinquents, and so forth. Yet these things have greater force for instructors of lower and middle-level discipline than for teachers of the higher sciences.
As regards the latter teachers, I note especially:
a) Teachers of the higher sciences sin if they teach the false as true; and indeed gravely, whenever from the doctrine handed on damage for faith or morals follows.
b) They are bound to obey if legitimate authority, whether a Rule or a competent Superior, imposes on them some system or weighty doctrine of some Doctor to be taught, that is, to be set forth together with the arguments which support it; they are bound to obey, I say, even if they themselves adhere to another system or doctrine. For it is lawful for them to obey, because the doctrine imposed, as we are supposing, can safely be taught. Now if it is lawful, there is an obligation of obeying; yet they should not propose the doctrine as their own if they do not admit it. But if a higher Authority has imposed another doctrine to be taught, let obedience be given to this. Hence obedience must be given to the Code when it establishes: let professors in every way treat the studies of rational philosophy and theology, and the instruction of students in these disciplines, according to the method, doctrine, and principles of the Angelic Doctor, and let them hold these sacredly (can. 1366, § 2; can. 589, § 1).
c) Likewise they are bound to obey if legitimate authority for a time forbids teaching or disseminating a doctrine which is apt to disturb peace or promote abuses. I said for a time, because we are supposing that it concerns a doctrine which, in itself, can safely be taught; on that supposition, one should abstain from a definitive prohibition. As regards our assertion, however, observe: the act of teaching is an act of beneficence or charity, which is lawful for anyone, unless per accidens he is impeded from the use of this natural liberty, whether: 1. because of reservation of the matter, as faith has been entrusted to the sole authority of the Church; or 2. because of injuring the right of a third party to reputation or to secrecy; or 3. because of the legitimate prohibition of a Superior, of a Superior, I say, who must attend to dangers which can threaten the community.
II. Duties of pupils. Pupils owe teachers, from the virtue of observance, reverence and obedience. They owe them reverence and obedience insofar, namely, and because, they are subject to them (n. 397 sq.). Moreover, that these duties are owed from the virtue of observance follows from the notion of that virtue handed down above (n. 397).
As regards pupils who, considering the circumstances, are not truly subject to teachers, these words of St. Thomas have force: "There is a moral debt, which is owed from a certain honesty; and in this way we owe worship and honor to those who are constituted in dignity, even if we are not subject to them" (II-II, q. 102, a. 2, ad 2). For pupils also with respect to teachers, more than the reverse, these words of the same holy Doctor cited above have force: "In anyone there is found something from which someone can regard him as superior, according to that saying in Phil. 2: In humility, considering one another as superiors; and according to this all also ought to anticipate one another in honor" (II-II, q. 103, a. 2, ad 3).