Archbishop Bejoy D'Cruze, president of the Bangladesh Catholic Bishops' Conference, voiced alarm over threats made against two major Catholic colleges. Letters signed by 'Tawhidee Muslim Janata' were sent to Notre Dame College and Holy Cross College on December 2, accusing the Church of attempting religious conversion through educational institutions. The threatening letter warned the colleges to stop using their institutions for religious conversion or face consequences against their places of worship. Authorities at Notre Dame College filed a report with local police following the receipt of the threat. The Archbishop highlighted that the majority of students and staff at both colleges are Muslim, and the religious personnel running them are experiencing fear.
5 days ago
On December 2, 2025, a letter in Bengali from the group Tawhidee Muslim Janata was sent to Notre Dame College and Holy Cross College in Bangladesh. The letter accused the Catholic Church of using these educational institutions to convert Muslims and indigenous groups to Christianity through incentives, despite the country's 90% Muslim population.1 2
It warned the colleges against using education for religious conversion and threatened attacks on churches, cathedrals, and missionary sites if ignored.1 2
Notre Dame College authorities reported the letter to local police by filing a general diary.1 2
Archbishop Bejoy D'Cruze, president of the Bangladesh Catholic Bishops' Conference, issued a statement on December 3 expressing grave concern for the Church's security ahead of Christmas and February elections.1 2
He highlighted that most students and teachers at the all-boys Notre Dame and all-girls Holy Cross colleges are Muslim, and the priests and nuns running them are now fearful.1 2
D'Cruze denied any proselytization by the Church, emphasizing its commitment to educating all faiths without conversion efforts.1 2
Catholics represent less than 1% of Bangladesh's 180 million people but operate one university, 18 colleges, 76 high schools, and over 1,000 primary schools open to everyone.1 2
As head of the Bangladesh Catholic Education Board Trust, D'Cruze appealed for support to protect students, faithful, and institutions.1 2
The letter acknowledged the Church's historical role in education before raising conversion allegations.1 2
The threats follow multiple assaults on Catholic sites in Dhaka. On November 7, 2025, homemade bombs targeted St. Mary's Cathedral hours before a jubilee event.1 2
The next day, explosives hit St. Joseph's Higher Secondary School and College.1 2
On October 8, 2025, Holy Rosary Church, one of Bangladesh's oldest, was attacked.1 2
These incidents heighten anxiety for the small Catholic community amid rising tensions. D'Cruze stressed the need for enhanced security for worship and educational spaces.1 2
The timing near holidays and elections underscores risks to religious freedom and minority contributions in a Muslim-majority nation.1 2
Investigate Catholic educational mission amid conversion‑threat concerns
The Catholic educational mission is rooted in the Church's commitment to the integral formation of the human person, fostering intellectual, moral, spiritual, and social growth in light of the Gospel. This mission, articulated in key documents like the Second Vatican Council's Gravissimum Educationis, emphasizes education as a right and a service to society, transcending mere knowledge transmission to cultivate virtues, dignity, and the common good. In diverse cultural and religious contexts, Catholic schools and universities serve as bridges for dialogue, welcoming students from all backgrounds without imposing faith, yet bearing witness to Christian values through their ethos. However, this mission often faces scrutiny amid concerns that educational initiatives might subtly or overtly promote conversions, particularly in regions where religious minorities like Catholics operate. Such fears can stem from historical tensions or cultural sensitivities, prompting questions about whether Catholic education respects pluralism or poses a "threat" to other faiths. This analysis explores these dynamics, drawing on Church teachings to affirm that authentic Catholic education prioritizes freedom, solidarity, and mutual respect over proselytism.
Catholic educational establishments operate worldwide in varied socio-cultural landscapes, often amid economic challenges, hostility, or even violence. Their core task remains unchanged: to embody a personalistic vision inspired by Christian humanism, engaging in dialogue with other cultures and religions rather than opposing them. In pluralistic settings, where the majority of students hail from non-Catholic backgrounds, schools foster intercultural exchange, viewing diverse confessional allegiances not as barriers but as opportunities for growth in humanness, civic responsibility, and learning. This approach aligns with the Church's missionary dynamism in a globalized world, where education becomes a shared endeavor involving priests, religious, and laity to promote integral development and mutual respect.
A poignant example emerges from Bangladesh, where Catholics form a small minority yet contribute significantly through educational institutions at all levels. These schools form well-prepared citizens, advancing national well-being and promoting the common good. Popes have repeatedly urged governments there to ensure tranquility and autonomy for these institutions, allowing them to preserve their identity while collaborating for societal progress. In addresses to Bangladeshi ambassadors and bishops, John Paul II highlighted the Church's role in education as complementary to state efforts, emphasizing family and education as pillars of social dynamism and solidarity. He stressed that education instills awareness of rights, responsibilities, and unity among individuals, families, and peoples, countering poverty and fostering harmony. This vision counters any perception of threat by positioning Catholic education as a service to all, not a tool for dominance.
Concerns about "conversion threats" often arise in interreligious contexts, where Catholic education might be viewed suspiciously as a pathway to changing faiths. Church doctrine firmly distinguishes between evangelization and coercive proselytism, upholding the freedom of conscience as inviolable. The Second Vatican Council's Ad Gentes frames missionary proclamation as inviting free conversion under the Holy Spirit's action, a humble return of the heart to God without pressure. In dialogue with other believers, conversion is presented as a personal spiritual journey, potentially involving a shift from one religious situation to another, but always as an act of grace respecting the Paschal mystery's dynamic of self-overcoming.
John Paul II echoed this in ecumenical contexts, rejecting undue proselytism and any form of violence or pressure in pastoral action. He advocated respecting the Holy Spirit's work, distinguishing the preparation for full Catholic communion from broader ecumenical efforts, both proceeding from God's marvelous ways. Similarly, the Congregation for the Doctrine of the Faith clarifies that welcoming non-Catholics into full communion, when sought freely for reasons of conscience, is not negative proselytism but an expression of religious freedom. Evangelization proclaims the fullness of Catholic faith without opposition to ecumenism, avoiding coercion or dishonest persuasion, especially toward the vulnerable. Witness to truth relies on the Gospel's power, not force, ensuring charity remains free.
In Bangladesh, these principles manifest amid religious minority challenges. As a small community present since the 16th century, Catholics navigate delicate questions of social and civil life. John Paul II invoked the unity of the human family, calling for solidarity free from discrimination and respect for differences, with the state safeguarding dignity through legal, cultural, and educational means to promote harmony. He expressed hope for Catholic contributions in a climate of trust and freedom, encouraged by governmental gestures like Christmas messages to Christians. Religious freedom, including the right to worship, educate, and convert without hindrance, is essential for peace; impeding it undermines dialogue and social order. Catholics there, loyal to their homeland, run schools and charities to advance human dignity, cooperating against moral threats without seeking privileges, only the liberty to serve. This counters fears by demonstrating education's role in inspiring hope and resisting injustice, not in "converting" through imposition.
At its heart, Catholic education forms the whole person—spiritual, intellectual, emotional, social, and physical—integrating faith, reason, and culture without reducing individuals to mere skills or economic tools. Pope Leo XIV, in his 2025 Apostolic Letter marking the 60th anniversary of Gravissimum Educationis, describes it as a collective "we" involving teachers, students, families, and society, preventing stagnation and nourishing growth. Grounded in the person as God's image, it unites faith and reason, avoiding shallow enlightenments that separate heart from knowledge. Schools become places of listening and empathy, where doubts are accompanied, not silenced, and truth is sought communally.
This formation demands ethical professionalism and virtues, measuring success by dignity and service, not efficiency. Educators bear witness beyond contracts, requiring ongoing spiritual and pedagogical formation to address contemporary challenges. In Bangladesh, this extends to seminaries and family initiatives, strengthening vocations and the "domestic Church" against anti-life threats. Laity are urged to engage politically and socially, using education to build a culture of life and common good. Such efforts dispel conversion fears by focusing on shared human flourishing, as seen in the Church's four-century presence fostering unity and apostolate.
Challenges persist where religious freedom is curtailed, such as discrimination in education or portraying converts as "foreigners." The Church defends this freedom as the cornerstone of human rights, touching the spirit's intimate sphere and enabling peace through dialogue. In Bangladesh, policies of respect and tolerance have historically allowed Catholic contributions, from pre-independence roles to current development efforts. John Paul II prayed for strengthened harmony, ensuring citizens contribute without ideological dominance, guided by deep convictions for truth and right.
The Church's approach avoids monopolizing truth, instead teaching problem-confrontation for new generations' challenges. This rebuilds trust in conflict-ridden worlds, affirming all as sons and daughters of God. By centering the person—discovering life's meaning, dignity, and responsibility—education transmits virtues, forming freer, serving citizens and witnessing believers. Steadfast formation, as in Bangladesh's National Major Seminary, ensures future leaders with solid spiritual grounding.
In conclusion, the Catholic educational mission amid conversion-threat concerns thrives on dialogue, freedom, and service, not coercion. It invites all to human excellence, respecting consciences while witnessing Christ's light. As Pope Leo XIV urges, it draws "new maps of hope," promising time, justice, and truth in community. This fidelity to Gravissimum Educationis ensures education remains a promise of flourishing, mending relations and countering fears through love's labor. Catholics worldwide, especially in minority contexts like Bangladesh, exemplify this by contributing to national progress, fostering solidarity, and upholding dignity for all.