EDUCATION SYSTEM.

Evening Post, Volume LXXXI, Issue 25, 31 January 1911, Page 3

EDUCATION SYSTEM.

XO THE EDITOB. Sir, — "We cannot accept for our theory or morals, that everything is right which warms the breast with a glow of enthusiasm, and all those actions wrong, at which emotional peoplp are prone to cry out, dreadful, shocking." The Bible-in-schools question has been controverted to ono oi contention. It is no longer the Bible-in-schoo!s, but the schools-in-the-Bible. .Few dangers are more fatal to 6ound reasoning tftan the assumption that the Bible-m-ech^ols is essential to £he moral welfare of our children. The State, not by choice, but by compulsion, owes a, duty to us.We look to the Government as 'our trustee, lor the equivalent we pay them by way of taxes and revenue, for an education, at least a primary one", that may be for the advancement of our wellbeing morally and otherwise. It cannot be said that any sect or creed is exempt from contributing its full share towards this revenue. We know that there are various estimates dependent upon this revenue. Education is a most important one, and as such iis not a free gitt. The State may rightly enforce us to educate our children, but cannot and dare not brow-beat us to receive or accept a State education any more than to accept a State religion. The one is as baneful as the othei. If, then, we are well within the meaning of the Education Act, and comply with all its enactments, on ivhat principle or authority is any one exempt trom participating in every measure, advantages for which they have already being taxed? The Bible-in-&choo!ts is an intellectual choice, desired by an inter-denomination-al sect formed to make a compact, known as the Bible-in-schools advocates. Man has to learn his datiee as he learns his principles of health. He has to take account of his own limitations of vision in judging of his duty. It is right, hero I ask, it the Bible-in-Scbods League are not exceeding their duty, or correctly speaking their avocation, in tiding to foist their incapacities on the State? What right has the Government to force upon a people a conglomeration of "isms" whose precipitate is called religion. IU we are to have the Bible-in-acliools forced upon us, what is to be the compound? Should we be taught according to our own religious feelings then the public schools are not the place, since it would require a number of teachers or ministers in one school o - i a given day and "at a specified time. It would take a few weeks to go the round — probably a month before the second instruction would be given. If the Government are going to adopt a religious-reading clause, where are they going to obtain their subject matter to nreet the various belief's? In every sect going/ to add their particular and peculiar quota, to form one grand whole for general Bible-reading in schools, and what is to be its tenure? At most, it can only have a triennial existence. Every religion differentiates in its Bibleteaching or belief, and supports its own Church, respectively, yet the followers are willing that their children should be taught a combination of veadnigG from various Bibles, formulated by the Bible-in-SchooLs League. This, certainly,

is inconsistent. Again, if in order that there should be concord and unity amongst the Bible-in-Schools Party, by having stipulated Bible-lessons taught, why have so many different Churches 'i Why not accept and define a Church according to the dictates of your confsciencej on which" you found your Bible-in-schools, unless there be two consciences, one for the Bible-in-schools and one 'for the respective Ohul'dies ministered to by jour good selves. Teaching of the Bible in schools is incompatible and unwarranted, and pla\.s no part in the moral advancement of the scholar. Let Christianity pervade our schools, which can be inculcated without the interfering and intermeddling of the Bible-in-schools ministry. Christianity is inherent in humanity. Bibles and Bible-readings are not. If the spirit of religion permeated the Bible-in-schools ministers, why do they not open their own schools, which are closed all the week, and do their own religious teaching ? Every denomination has its own churches and schools. Why not open those schools on week days as well as on Sundays. During .the summer months the children have long afternoons and evenings, before dusk, also all Saturday mornings free. The schools break up at about 3.30 in the afternoons. What is to prevent the various teachers or ministers from collecting their little flocks together and give Bible-readings and instruction suitable to their own Church, and not ask the State to force upon the schoolteachers and others that which is conscientiously objectionable and repugnant to themselves. "Mstaphoiv it the natural result of all who desire to be obscure, or to veil their meaning from some of those who listen to them." This can be favourably applied to most of the Methodist Conference of which we are being well served. In the Evening P.cst on tho 18th. inst. — subject,, "Churches and Masses," paragraph, "Optimistic" — we find the gist of tho whole discourse : "Do unto others as ye would that they do unto you." Such a quotation, ..like the fable of George Washington's truthfulness, is played out. Are you doing unto the Catholic body what you would like done unto your gcod selves? The hemily is, be sure you do first what ye would have others do unto you. "Be ye dcers,. and not hearers only," is the gospel. In your issue of the 19th inst., *•« find a beautiful summaiy of the Bible-in-schcols by the Primitive Methodist Conference representatives. Whilst favouring a, cautious introduction of an Irish primary, to some it savours of denominationalism. It is the word "Irish" that "puts the cap on." Catholicism is their volatilised fear. Dencmmationaiism is only a belated excuse. Rev. Knowles-Smith, General Committee's delegate, gives us an exhibition of a masterpiece of affected ignorance. , Not on principle or conscience is he a supporter of "an" Irish primary or the Bible-in-schools, but conditionally. "The Church," said Mr. Smith, "should practice- what she preached" — that "every Church ought to have its hall and classroom, and these should be in every-day uss." "Let the Church neither know party nor class, but fearlessly speak out the truth." Is not this a rigmarole of jagged expressions, the juxtaposition of crass, affected, and shear ignorance ? It will be remarkably interesting to know why Lhe Methodist Church should be the State church, and why they are to receive "Parliamentary legislation to give -them an independence in New Zealand." If a Catholic deputation waited on Sir Joseph Ward and asked for. legislation for bare rights, it would spell instantaneous mutiny. I would ask the special attention of correspondent "Zeitgeist" to this impoitant paragraph. He will find substance to ruminate and exonerate Sir Joseph Ward. In the Evening Post of the- 20th inst., you commend the Methodist Conference on the handling of the Bible-in-schools question, particularly on their stand against the smallest inception of denominationalism. Their conference, sir, has been nothing but pointed denominationaliEm. Correspondent "Zeitgeist" tells us in his fables that we have "an a:ce to grind." He J has evidently given us the "other fellow's" axe to grind after he, "Zietgeist" has been chopping the "boy's gingerbread on Heaven's gates," "Jonah in the Whale's. Belly," "Daniel in the Lions' Den," "Abraham's Sons," "Lot's Wife," "The Israelites Spoiling Egypt," etc. You, "Zeitgeist. " have undoubtedly made a mess of the axe. It is in sympathy with the rtst of similar substance — it has two faces, ancl we cannot tell the "t'other from which." In conclusion, sir, permit me to quote the following verbatim. Mr. Bellringer pointed out that this was election year, and as the Bible-in-schools would be an isbiie, the people should have some guidance from the conference. I say, sir, we never sacrifice oiu principles for conditional privileges. If we- have "an axe to grind/ it has not two faces. — I am, etc., JAS. J. CEONIN. Wellington, 30th January, 1911.