Current Topics

New Zealand Tablet, 13 April 1911, Page 661

Current Topics

A Text-Book Question We have been asked by a Canterbury student if we can recommend a suitable text-book on the History of Education which would contain sufficient matter for the B.A. degree requirements in that subject, and which would at the same time, be reasonably fair in its tone and attitude towards the Catholic Church. This is no easy order. It is only within comparatively recent years that Education or Pedagogy has figured as one of the subjects which may be taken for the degree examination, which, perhaps, accounts for the paucity of the text-books at present available in the Dominion. At Canterbury College the book in use is the History of Pedagogy, by Gabriel Compayre, a member of the French Chamber of Deputies, and presumably the same M. Compayre who is at present Instruc-tor-General of France, under the existing anti-Christian regime. To begin with, the book is insufficient and does not adequately cover the ground. While making profuse professions of a desire to be just and fair, the author always contrives to make Catholic educators the exception, perhaps, of Fenelon — in the worst possible light. A large portion of his book is devoted to a glorification of the work of the Revolution in regard to education; and in respect to later developments, his pages are marked by undisguised satisfaction at the ‘ triumph of the lay principle ’ in Francein other words, at the overthrow of the rights of the Church and the adoption of thorough-going secularism in education. It would be difficult to imagine more poisonous pabulum for the minds of young students on such an important subject. The book in use at Otago University is .4 History of Education, by F. V. N. Painter. The earlier editions were grossly offensive , the monasteries being described as nests of ignorance and depravity, and the clergy of old as hypocrites, blasphemers, and drunkardsbut, possibly as the result of Catholic press criticism, these expressions are not found in the late edition (1909) now before us. The book is still one-sided and ill-balancedits glorification of Luther, the Reformation, and the spirit of Protestantism generally, clearly indicating the author’s bias—but he is more or less friendly to the religious principle n education, and on that account, if on no other, his work is to be preferred to that of Compayre. The only other manual on the subject that we know of on B.A. lines is .4 History of Education, by Thomas Davidson, published by Constables, London (price os). The book can be obtained through any bookseller, but we are unable to say whether it is less or more objectionable than the others that have been mentioned. For a bird’s-eye view of education, in its historical aspect, we would recommend our correspondent, and other Catholic students similarly situated, to thoroughly master the excellent article on ‘ Education ’ in the Catholic Encyclopedia, copies of which are to be found in most presbyteries. We ought perhaps to explain that none of the text-books above mentioned are compulsory on the students, who are free to use any book they like, provided it approximately covers the ground. The following are the requirements in History for Education for our New Zealand B.A. degree— Greek Education. Music and Gymnasia. Theories of Plato and Aristotleßoman Education, Early Period. Quintilian,Mediaeval Education. Scholasticism. Trivium and Quadrivium. Rise of Universities, Abelard, Vittorino da Feltre. Erasmus, Luther. Sturm. Teaching of Languages, Jesuits, Jansenists. Ascham, La Salle, Revolt from Classicism, Rabelais. Montaigne. Fenelon. Comenius. "Milton. Locke, Eighteenth and Nineteenth Century. Return to Nature, Rousseau, Kant, Pestalozzi. Froebel. Nineteenth Century, Bell and Lancaster. Rise of Scientific Psychology— art, Spencer, Bain, Modern Tendencies.’ The subject is taken .at Catholic Universities in America and elsewhere, where, doubtless, a suitable manual is in use; and we are taking steps to get information on this point. In the meantime, if any of our clerical readers who may happen to know of a suitable text-book will favor us with the name of the author, the name of the publishers, and the price, we will feel very greatly obliged. ( Catholic Cadet Companies As most people are aware, the new system of modified compulsory military training has now come into force; and under its provisions youths between the ages of fourteen and eighteen who have left school are compelled to register, and to enroll themselves in some one or other of the senior Cadet corps that are to be formed throughout the country. The Department has very sensibly granted permission to church organisations, social institutions, and religious societies (such, for example, as Christian Endeavour Societies and the Y.M.C.A.) to form companies of their

own. The particular church organisation or social institution concerned will control the formation of its own company; and the officers appointed by the controlling authority will be accepted by the Department—subject, of course, to their subsequently passing the prescribed examinations. So far, we understand, detailed regulations regarding these companies have not yet been finally formulated; and it is difficult to obtain precise or authoritative information regarding the minimum number which will be accepted for enrolment. The full strength of a company is 120; but it is permitted to make this up in sections. Thus, suppose— the sake of illustration—that St. Joseph’s, Dunedin, could only muster 60; it would be permissible to complete the number by having a section of forty at South Dunedin and another section of twenty at Port Chalmers. • We believe we are correct in saying also that a minimum of forty will be accepted as a unit in any district, but this is not authoritative. That is the most that wo are able to say at present on the point of numbers. We propose to keep in touch with the authorities in the matter, and will publish detailed information in our columns so soon as it it shall'be available. There is—we are authoritatively informedto be no going into camp for the senior cadets. There will, however, be fifty drill parades of one hour each during the year; and a specified number of half-day parades of three hours each. * Our special object in writing is to draw attention to the immense value of these proposed cadet companies as a means of bringing and keeping our youth—of all sorts and conditions—under the influence of Catholic associations and environment. The years between fourteen and eighteen are the critical age—the age at which the young man’s future is so often made or marred. It is the age at which nine-tenths of whatever ‘leakage’ there may bo in our Church membership has its beginnings. It is the period when the youthful life comes in contact with the thousand and one risks arising from idleness, evil companions, drink, dissipation; when wrong turns are taken; when pit-falls are dropped into; when faith is so often undermined or lost; when promising lives are shaken out of their true centre of gravity. The best safeguard—humanly speaking, indeed, the only one— ‘ keeping the boys together’; and what better means could be desired for this purpose than these Catholic companies, meeting regularly (with compulsory attendance) every week for training in discipline and in submission to authority, under the control of exemplary Catholic officers, and with a Catholic chaplain attached. The preliminary experience of those who have made a commencement at enrolment amply justifies everything we have said. The priest who calls a meeting for the purpose will find himself confronted with a surprisingly large number of youths, of whose existence, indeed, he knew, but whom he has not seen at Mass or duty for many a long day. It will not be a difficult matter for the chaplain to keep in touch "with these; there will be frequent church parades and opportunities to go to confession ; and there is scarcely any limit to the good that may be done. We need say no more. The thoughtful priest will see at once the possibilities of the situation; and where it is at all feasible, will seize the opportunity. The Last Hurdle . . It is somewhat melancholy to reflect on the years which must elapse and the sufferings which must be endured before even a great and just cause can win its way into complete public favor and approval. ‘ Every step of progress the world has made,’ says Wendell Phillips, ‘has been from scaffold to scaffold, and from stake to stake. It would hardly be exaggeration to say, that all the great truths relating to society and government have been first heard in the solemn protests of martyred patriotism, or the loud cries of crushed and starving labor.’ But slowly and painfully though it be—the world does move. In the case of Ireland, for example, ‘ the solemn protests of martyred patriotism’ have not been in vain; and now at last all the world is coming to see that the time has arrived when justice should and must be done. Gradually the old objections to Home Rule have crumbled away; and now the only ‘ argument ’ that remainsand it is on its last legsis the suggestion that the Protestantism of Protestant Ulster would be in .danger under Irish selfgovernment. * On this pointviz., ‘that the Protestants of Ireland are unable to take care of themselves and need the constant protection of their co-religionists in Great Britain ’— the Catholic Times has some breezy comments,, which ought to make Irish Protestants sit up and think. ‘This,’ savs our contemporary, ‘is but a poor compliment to pay to Irish Protestantism. Is it so decrepit that it will fall to pieces unless it receives adventitious aid ? Is it so foreign to the Irish national spirit that it must for ever hpld put

its hands across the water for support? Are its principles so irreconcilable with national ideals that it cannot tolerate a native legislature? The Irish Protestants have little reason to thank the spokesmen who suggest these questions. One of the inevitable effects of Home Rule will be to make them feel a more acute interest in Ireland and to adopt, instead of a negative attitude, a policy of co-operation in positive measures for the benefit of the country. Hitherto many of them have laid themselves open to the reproach that they are indifferent to the welfare of Ireland, and consider it a duty to oppose the proposals of Irishmen who refuse to minimise her national importance. Home Rule on the lines indicated by Mr. Asquith and agreed to by Mr. Redmond will, we feel confident, be accepted with great willingness not only by the Catholic, but also by the Protestant masses. In the course of some time it will break, down the barriers which bigotry has raised up between. Irishman and Irishman in the north.’ * The utter groundlessness of this charge of religious intolerance in Catholic Ireland is being effectually established by Protestants themselves; and over and over again it has been our duty to chronicle in this column Protestant testimony on the point. At the risk of seeming to pile Pelion upon Ossa, we add the latest Protestant utterance on the question. It is recorded in the report: of a speech delivered in Dublin in February last by an Irish Methodist minister, the Rev, Charles Williams. This gentleman took part in a temperance demonstration, and found himself dovetailed on the list of speakers between Dr. Keane, the Dominican orator, and a Franciscan priest. ‘This,’ said Mr. Williams, ‘ was a circumstance of which he felt proud.’ In the course of his address, he drew a comparison between religious toleration in the North and South of Ireland. ‘ When I want toleration,’ said this Methodist minister, ‘I find most of it in the South,’ and he ended by a suggestion that the North would do well to emulate the toleration and broadmindedness of Dublin and the South. ‘ The Fight for the Faith ’ One of the most able and comprehensive expositions of the function of the Catholic newspaper, of the duties of Catholic journalists, and of the immense value of the Catholic press, is that given by Bishop Whiteside, of Liverpool, in a recent Pastoral. . His Lordship chose as the title for his Pastoral ‘ Catholic Newspapers and the Fight for the Faith.’ In addition to hearty and encouraging commendation of the work of Catholic journalism—which we have learned to expect everywhere from our zealous hierarchythe Letter contains many pointed and practical homo truths for both pressman and people. Amongst the latter are certainly to be included his Lordship’s remarks on the principle to be adopted in , choosing a Catholic newspaper. One of the commonest excuses advanced for not taking the Catholic paper is that connected with the subject of politics. The paper is objected to either because it has too much politics, or because it has not enough politics, or because it has the wrong sort of politics, or because it has no politics at all. * Here is how Bishop Whiteside brushes aside every one of these pretexts—and pleads, in an eminently sane and reasonable way, for a large discretion in regard to such details. ‘Considering then,’ he says, ‘the many excellent purposes which are served by the Catholic press, and more particularly by the Catholic newspapers, Catholics should deem it not merely a matter of counsel but one of duty to support these agencies for. good. The only practical form of support is to become subscribers. . . . But what principle should guide a Catholic in choosing a Catholic' newspaper for himself and his family? The fact that a particular newspaper has no politics, or that it advocates one set of political views rather than another, should not be a reason for choosing or rejecting it. A Catholic reads his Catholic newspaper not for its politics, but to get the best of what as a Catholic he wishess to find in it. Nor should he decline to subscribe to a particular Catholic newspaper, because its news, or its correspondence, or its treatment of certain questions is at times not to his ‘ liking. Provided the conductors of a newspaper recognise the broad duty of avoiding whatever may disedify, in what is read by all classes and conditions of men, a large discretion should be allowed to them in such details. The fact is when we try to realise how much goes towards the production of a weekly Catholic newspaper, the vast amount of sound, stimulating and interesting information gathered into any one weekly edition, much of which has to be procured, digested, and possibly commented upon in a very limited time and at short notice, the wonder is how so much can be done at the cost: and it seems, to say the least, ungracious to emphasise the slight shortcomings of those who are working under great difficulties, in what is after all the noblest of causes.’

In spite of such utterances, ' there are Catholics who not merely do not subscribe to the Catholic paper, but who calmly spend their money in the support of papers which are not only not Catholic, but which make a practice of filling their columns with anti-Catholic matter, and which from time to time gratuitously insult the Catholic body. It is true that in New Zealand for some years past, the number of such has been gradually growing fewer, and this happy condition of things, we are glad to say, still continues. But there are still far too many homes where the Catholic paper is either a total stranger, or at best a very occasional visitor. The Catholic paper is the priest in the household. It is the priest’s best ally. We have in the Dominion many priests who are conscious of its mighty power for good, and who have proved their faith by word's and works. One of the needs of the day is to cultivate among our people a conscience on the matter of reading, this must ever be the function of the pulpit and the school and we recommend the good work to both , Catholic Students and the Faith Says our contemporary, the Melbourne Tribune , of February 11 —‘An esteemed friend of the Tribune ’ an educationist, has written .to us on the subject of the influence which deadens or destroys in so many Catholic University students the faith which they took into the halls of higher education. This influence was defined to him by a graduate as—not the diffusion of infidel evolutionary theories, but— the spirit of the place.” It was difficult, added his informant, to go through the mill without detriment to the Catholic spirit. Our correspondent, who writes strongly of “the stagnation of Catholic public opinion ” on such vital questions as Education and the 1 ress, attributes this stagnation to the tact that the men who should be our natural lay leaders, our Universitytrained men, have been breathed upon by “ the spirit of the place,” and have lost their interest in the Catholic cause. “The ‘ spirit of the place,’ that intangible entity, no mechanical regulations can overcome, but only another spirit in the place. _ The most urgent want of Catholic Victoria (or one of its most urgent wants) is a Catholic College at the University.” ’ -* We have no knowledge of the state of things obtaining in. Australian Universities, but we have some acquaintance with. New Zealand University Colleges; and in respect to tliesc, the aoove-qnoted indictment of this Melbourne graduate is an absolutely true bill. In cur judgment, at least, he is absolutely correct, too, in his diagnosis of the cause of the trouble. Occasionally, indeed, there may be a directly anti-Catholic or anti-Christian tone in the lectures delivered. We have had, for example, in the past history of Otago University, a Professor of Mental and Moral Science, who was a whole-hearted disciple of Bain, and who taught his students a blank materialism, jven now we have text-books in use. on certain subjects—as, for example, on The History of Education as prescribed tor the B.A. degree—which are distinctly unfriendly in tone and attitude towards the Catholic Church. But these features of our University life are for the most part merely accidental and occasional. The real danger to the faith of the Catholic under-graduate is to be found—our Melbourne graduate affirms—not in the lectures delivered but in the spirit of the place,’ in the non-religious atmosphere, in the all-pervading indifferentism, in the essentially though perhaps covertly, pagan outlook on life. What is the remedy? So far as New Zealand is concerned —with its four Universities in four different centres—the idea of establishing Catholic Colleges is, of course, out of the question. If a counteracting influence is to be supplied and applied, it is clear that it can best be done by those who have themselves been through the mill—in other words by our newly-formed Newman Societies. Here is definite’ valuable, practical work ready to their hand. The course of procedure is simple. Let them obtain from the Registrar of the local University a complete list of the students who are attending classes; let them hunt out, to the best of their ability, the Catholic members amongst this body of undergraduates; let these be induced to affiliate themselves with the Newman Society, to take an interest in its studies of Catholic authors, and, if possible, to get into touch with other Catholic Clubs and institutions—and the society will have gone far indeed towards saving the faith of these young students from being infected with the religious dry-rot by which they are surrounded. If in spite °f al!, an undergraduate or graduate finds himself in doubt about his faith, let him take a course of Newman or Brownson. We are, of course, supposing a case uncomplicated by any moral lapse. A story is told of an Irishman, who, after long absence from his duty, was induced to attend a series of addresses by an eloquent missioner. He displayed great fervor during the mission; but it was not long afterwards before he was again conspicuous by his absence from the Church. One day he was met by the missioner, who asked him how it was that, after following

with such earnestness and fervor the sermons on faith and morals, he had so quickly fallen away again. Ah, father,’ said he, ‘I could manage the faith all right, but the morals bate me.’ University students, like other people, may sometimes find the ‘ morals ’ of their religion stick them, and make them seek for excuses for throwing off its restraints but no Catholic who has read and digested either Newman or Brownson can ever have any intellectual pretext for abandoning his faith.