THE SCHOOL QUESTION.

New Zealand Tablet, Volume XVIII, Issue 2, 9 May 1890, Page 18

THE SCHOOL QUESTION.

Right Rev. John J. Keane, Rector of the new Catholic University Washington, D.C., lectured under the auspices of the Catholic Association in Baltimore on February 27. It was a most interesting and able; lecture The subject was « The American Child and the Chnstian School. Bishop Keane began by tracing in history the par, llel development of civil rights and popular institutions on the one hand and of Dopular education on the other, and then pictured the full development of tho former and the logical parallel develonmer,t of the latter in the New World. He said :- ae veiop-

The people of America are fully awake to the fact that the proper training of American character is the condition of American succ. ss in the future. They know how far this depends ucon the influence of church and home ; but they recognise the paramount importance of the influence of the school, and that the great question of the day and hour is, " How can the schools of America be fitted for the best moulding of American character?" They who believe but little in the influence of religion think it sufficient to appeal to the honour of the children, to their sense of propriety and respect for the rights of others. All this is good as far as it goes, but experience has proved that it does not go far enough. These considerations must have a foundation and a sanction, and no other foundation can be found but that which God hath laid, which is Christ Jesus. Christianity alone gave power to these moral principles, and Christianity alone can preserve their influences.

But the introduce ion of Christianity into our schools becomes a difficulty because of the heterogeneous character of the people who come here with all forms of creed, or ol no creed, and who mast all be treated with impartial justice. Two policies, therefore, suggest themselves. The first is the compromise policy, which would bo minimise Christianity in the schools as to make it acceptable even to those who have the least Christian faith. But this policy, by minimising the cause, must also minimiss the end aimed at. The second policy would be, that Christianity should be taught clearly and fully i a schools ; that by the fullest use of the means the fullest attainment of the end must be secured.

In choosing between these two policies it is well to learn a lesson from what America does in regard to her political principles. People come to America from all the countries of the world with all forms of political convictions and opinion?, but America does not minimise her political principles in order to suit these conflicting views. She coarces none, but Bhe states her principles clearly and fully, trusting to their evident truth and to the utility of their practical workings and the result is as she hoped. All are convinced and embrace her principles, and we have the most homogeneous people in the world. Now, if this be true as to our social principles, how can it be false as" to religious principles ? No one should be coerced into Christianity bat Christianity should be taught in its fullness, that its evidentness and its beauty may of themselves win the minds and hearts of all. He would have very poor confidence in Christianity who would fear to put it to this test, and he would do injustice to Christianity who would refuse it this much fair-play.

But, it will be argued, this is impracticable, since our people differ in their understanding of what Christianity is. Yet, it is answered, these differences do not hinder them from teaching Christianity clearly and fully in their churches. We do not seek a compromised Christianity that all our churches may be the same. Then why need we seek it that all our schools May be the same ? The Ameiican people are no worse for having separate churches ; they would be no woise for having separate schools. But, it is objected, will not these break up the homogeneity of the American people ? Not a whit more than by their having separate churches. On the contrary, the surest guarantee of union of mind and heart is each one's confidence that full justice is done to his conscientious convictions, that he has to make no sacrifice of them because his neighbour believes differently . Compn mise does not change conviction, and convictions would be sure to come into conflict if a common ground of compromise were sought. For peace's sake it is better for men to agree to disagree. It is from a system of attempted compromise that much of the recent bitterness and strife about the schools has arisen. Conciliation is to be sought not in more compromise but in more loyalty to the truth.

But, it is again objected, it the schools are divided like the churches, is not the control of the State entirely put aside ? Not at all. The State, while having nothing to do with the teaching of religion, should have full control over the secular part of education. The spirit of the American constitution will never tyrannise over religion, but will encourage it ; and no Stale control need be feared that is faithful to the spirit of the constitution.

But, it is argued, would it not be impossible to deal with the multitudes of sects ? Not at all. As long as the State has to do only with the secular side of education it matters not whether there are two sects or two hundred sscts represented in the religious side of education. Let each teach Christianity freely and fully, and in regard to the religious homogeneity of our people do as we 'do with our political homogeneity. State the whole truth aod leave the results to truth and to Providence.

It has often been asserted that all the work of the Catholics in this matter is instigated by the Popp, and that he holds the views of a foreign potentate, antagonistic to America. Serious charges truly, but there is no truth in them. I assure you on my honour as a Catholic Bishop that the Pope holds no viewa different from those I have given expression to this evening, and I have advocated nothing that I have not a perfect righc to aa an American citizen.

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