The New Zealand Tablet. Fiat Justitia. FRIDAY, JANUARY 2, 1880. THE EDUCATION QUESTION.

New Zealand Tablet, Volume VII, Issue 350, 2 January 1880, Page 13

The New Zealand Tablet. Fiat Justitia. FRIDAY, JANUARY 2, 1880. THE EDUCATION QUESTION.

•HE most dishonest cry of the present day is, — " no more denominational endowments." And it is \ ■ hypocritical as well as dishonest. "No more denominational endowments" for school or any other purpose, is not meant to convey what the words ' import, but is intended as a convenient formula on which to construct a policy of deception, so ~ v * far as the masses are concerned, and a policy of the most offensive denominational endowment in reality. No denominational endowment and secularism are convertible terms; and secularism is a religion — a religion in direct antagonism to Christianity in some places, and in others to Catholicism. Yet the men who declaim against denominationalism as they call Christianity, have appropriated the entire sum devoted to education, for the exclusive support and advancement of secularism. Thus it comes to pass that the people who in words repudiate denominationalism are in reality the most determined, exacting, and offensive denominationalists. It is clear then their policy is at once dishonest and hypocritical. Never has the wicked one suggested to fallen man a more plausible and astute policy. Secularists pretend to ignore all religion, and yet they most efficaciously undermine all religion except their own, and so adroitly have they managed the matter that they have actually persuaded some who profess Christianity to aid them in destroying Christianity. This is the case in this colony. But in Great Britain and Ireland, and some other places, the object of secularism is not at present so much the destruction of Christianity as of Catholicity. For centuries every attempt to educate Catholics was treason against the State, which bent all its energies and devoted all its resources to steep Catholics in ignorance, and educate non-Catholics to the highest pitch. In furtherance of this atrocious policy, Catholic schools were closed, Catholic teachers fined, imprisoned, banished, put to denth ; Catholic Church and school property confiscated ; Protestant universities, colleges, and schools established and richly endowed. For three centuries everything was done to elevate, refine, enrich, and place in all positions of honour, trust, and emolument, all who professed Protestantism, whilst nothing that the perverted ingenuity of man could do was left undone to de-

grade, impoverish and brutalise Catholics. This is an epitome of the History of Great Britain and Ireland in relation to the education question during three hundred years. Now, indeed, the brutality of this system is a thing of the past. Not so, however, the intense hatred of Catholicity and the determination, if possible, to destroy it. But the policy which the experience of three hundred years has proved to be inefficient to attain its purpose has been abandoned, and another, more vile, more able, and more carefully elaborated, has been substituted in its place. Catholics are now invited to enter the enemy's schools, on the plea that they have been made secular. Now that anti-Catholic traditions, books, prejudices, professors, have acquired ascendency in these schools, and their anti-Catholic tone has become hardened by the prestige of hundreds of years of duration, Catholics are invited, — nay, in some instances, compelled — to frequent them ; and their patrons boast their liberality, inasmuch as they have graciously condescended to grant what they designate a great boon to Catholics. It is the invitation of the strong to the weak to come on and quietly permit themselves to be devoured. In reference to this subject we find some pertinent remarks in an article in the last number of the Dublin Review from the pen of the present distinguished rector of the Catholic University, Dublin. He says " There seems to be a deeprooted antipathy in our rulers to the education of Catholics, unaccountable on any rational showing, but very persistent. At one time their objection was to Catholics being educated at all, at the present time their objection is to their being asked anything towards the education of Catholics. ' Behold we have removed all religious disabilities,' say our modern lawgivers, * we have thrown open all places and appointments and Catholics can now freely compete on equal terms with all other denominations. But one thing we set our face against henceforward and that is denominational endowment.' Yes, they do set their face against denominational endowment henceforward. Let them also set their faces against it hencebackward, and they will establish something of equality. A well-bred colt, without the advantage of perfect training, may be brought to Epsom Downs and started in the Derby, and then and there he competes on equal terms with the other horses in the race. That is, he has not to run a greater distance than they ; he has not to carry any special weight; and if, a thing . not to be dreamed of, he pass the judge's seat first, he wins. These are the equal terms on which Catholics compete with others in the race of education. There are training places for others, not for them. If they can train themselves, they are welcome to do so, but the State will not help them a bit. This bragging of our statesmen about the present fairness of educational competition, whilst Catholics are left without any educational subsidy , is amongst the most plainly dishonest assumptions of current English politics."