THe New Zealand Tablet. Fiat Justitia. FRIDAY, FEBRUARY 25,1881. THE SCHOOL QUESTION.

New Zealand Tablet, Volume VII, Issue 411, 25 February 1881, Page 13

THe New Zealand Tablet. Fiat Justitia. FRIDAY, FEBRUARY 25,1881. THE SCHOOL QUESTION.

fHE daily papers have been lately full of this question, even to overflowing. It is a strange coincidence — but so long as we were engaged in discussing this subject, it seemed as if we were destined to have it all to ourselves. No sooner, however, did we turn our attention from this to another very interesting question, than the -v- tongues and pens so long inactive immediately fell foul of each other. In the presence of opposition unanimity seemed to prevail, in the enemy's, or, rather, we might say, in the enemies' camp. Our silence for a season, however, has revealed the fact that there is really no unanimity amongst the opponents of justice ; and that they are ready to tear one another to pieces.

It appears from this that there is only one thing on which they are agreed — viz., that, come what will, Catholics shall not have justice in reference to the school question. Apart from this, every thing gives dissatisfaction. The present system is too expensive, its administration is partial. Auckland gets more than its share of loaves and fishes. Schools are now too secular, the Bible should not be excluded, religious instruction sliould be given by the teachers, times and places should be set apart for the convenience of ministers of religion willing to give instruction. The schools should remain secular, no change is required in this respect. The Bible should not be introduced, religious instruction should not be given during school hours, or by the teachers. There are too many ologies taught, enough is not taught, rich m?n ou^ht to bo ashamed to send their children to schools supported or aided by the State. These are the various and conflicting views which have been advocated in the Daily Press during the last three or four weeks. And this is the system — the Education system, which gives satisfaction to no one, and for which, nevertheless, all must pay smartly. This is the system -which excludes all Catholics of principle from sharing in the expenditure of their own money. How such a system could for an hour exist in a community thoroughly dissatisfied with it is surprising. Nevertheless it is not a mystery. Hatred ot the Catholic religion accounts for this injustice and absurdity. The only possible solution of the difficulty is just that one which the majority will not entertain ; because they fancy it would be of advantage to Catholicity. This is the real reason why such strenuous opposition is made to denominational education, to a payment by results system, or to any other system under which it would be possible for Catholics to obtain value for their money. The secular system is maintained partly by the money of Catholics, who are compelled to pay for what is of no use, no good whatever to them ; for what is, in reality, a positive injury to them and the community at large ; for the avowed puipose of destroying, if possible, the Catholic religion; and ultimately Christianity itself. Many Christians outside the Church, recognising in it a powerful instrument for undermining the faith of individual Catholics, eagerly helped to establish it. But they now find, that whilst the impression it makes on Catholicity is small, the effect produced by it injurious to the various non-Catholic sects is far from being small. But how to prevent this injurious effect is the problem that is now vexing their souls. They have many projects, and not a few compromises. They hold meetings, pass resolutions, but nothing comes of them. Meantime the evil is growing. Secularism is strengthening its grip on the faith of the rising generation. The hatred of the great old Church prevents them from doing the one thing which alone can save the faith and consequently the morals of the risirg generation. And what have they gained by their opposition to Catholic claims ? The Church is not destroyed — she is not even weakened, rather the contrary effect is the result of the terrible conflict in which she is engaged with this last monstrous creation of the secret societies. Can the sects say as much ? And what will be the result, say in five and twenty or fifty years ? Call to mind all the opposition the Church has encountered during the last hundred years in every part of the world. Is she not stronger, more united, more active, more widely-spread to-day than she was a hundred years ago ? And what can be said of her opponents, of those who rejoiced in and aided all this opposition? Such as are acquainted with the history of the day know that outside the Church, Christianity is fast disappearing, and giving place to rationalism. In the present conflict we may rest assured that it is not the Church that will be the greatest loser.