Public School Education Part 14

The clergy, sympathizing, as is the case with every national clergy, with the sentiments of their age and nation in all things not strictly of faith, had little disposition to labor to keep alive the spirit of freedom in the hearts of the people, and would not have been permitted to do it, even if they had been so disposed. Schools were sustained, but, affected by the prevailing despotism, education declined; free thought was prohibited; and it is hard to find a literature tamer, less original and living, than that of Catholic Europe all through the eighteenth century, down almost to our own times.

As the Catholic religion was professedly patronized by the sovereigns, the Church, in superficial minds, seemed to sanction the prevailing Caesarism. The clergy, because they preached peace, and thought to fulfil their mission without disturbing the State, came, for the first time in history, to be regarded as the chief supporters of the despot.

They who retained some reminiscences of the liberties once enjoyed by Catholic Europe, and the n.o.ble principles of freedom, a.s.serted in the Middle Ages by the monks in their cells, and the most eminent Doctors of the Church from their chairs, became alienated from Catholicity in proportion as they cherished the spirit of resistance, and, unhappily, imbibed the fatal conviction that to overthrow the despot's throne they must break down the altar. Rightly interpreted, the old French Revolution, although bitterly anti-Catholic and infidel, was not so much hatred of religion, and impatience of her salutary restraints, as the indignant uprising of a misgoverned people against a civil despotism that affected injuriously all orders, ranks and conditions of society.

The sovereigns had taken good care that an attack on them should involve an attack on religion, and to have it deeply impressed on their subjects that resistance to them was rebellion against G.o.d. The priest, who should have labored publicly to correct the issue made up by the sovereigns in accord with unbelievers, would have promoted sedition, and done more harm than good; besides, he would have been at once reduced to silence, in some one of the many ways despotism has usually at its command.

The horrors of the French Revolution, the universal breaking up of society it involved, the persecution of the Church and of her clergy, and her religious, which it shamelessly introduced in the name of liberty, the ruthless war it waged upon religion, virtue, all that wise and good men hold sacred, not unnaturally, to say the least, tended to create in the minds of the clergy and the people, who remained firm in their faith, and justly regarded religion as the first want of man and society, a deeper distrust of the practicability of liberty, and a deeper horror of all movements attempted in its name. This, again, as naturally tended to alienate the party clamoring for political and social reform still more from Catholicity; which, in its turn, has reacted with new force on the Catholic party, and made them still more determined in their anti-liberal convictions and efforts. These tendencies, on both sides, have been aggravated by the European revolutions and repressions, till now almost everywhere the lines are well defined, and the so-called Liberals are, almost to a man, bitterly anti-Catholic, and the sovereigns seem to have succeeded in forcing the issue: The Church and Caesarism, or Liberty and Infidelity.

Certainly, as religion is of the highest necessity to man and society, infinitely more important than political freedom and social well-being, I am unable to conceive how the Catholic party, under the circ.u.mstances, could well have acted differently. Their error was in their want of vigilance and sagacity in the beginning, in suffering the political Caesarism to revive and consolidate itself in the State, or the sovereigns, in the outset, to force upon the Catholic world so false an issue, or to place them in so unnatural and so embarra.s.sing a position.

The truth is, the Catholic party, yielding to the sovereigns, lost, to some extent, for the eighteenth century, the control of the mind of the age, and failed to lead its intelligence--they who should always be first and foremost in every department of human thought and activity.

That the struggles in Europe have an influence on the Catholic clergy and laity in this country, cannot be denied. As yet many of our Catholics, whether foreign-born or native-born, seem scarcely to realize the fact that they are freemen, and possess, in this land of freedom, equal rights with their fellow-citizens of every other denomination.

They have so long been an oppressed people, that their freedom here seems hardly real. And unhappily even some of the clergy seem to be too timid and backward in defending boldly and publicly those doctrines of our holy faith which are opposed to the popular errors of our infidel age. So far we have, thank G.o.d, been enjoying full religious liberty; but it will depend mainly on the Catholic clergy to maintain this liberty, by upholding the religious principles upon which all true liberty is based. In order to maintain these principles they must defend liberty of education to the utmost, and must not cease to remind the State that it is its solemn duty to govern a free Christian people in a Christian manner, and according to the Const.i.tution of the Republic; and that, under no pretence whatever, can it violate this Const.i.tution in so vital a point as is the education of our children; and that it is a constant and crying injustice to tax Catholics for the support of G.o.dless schools. We must not yield any of our const.i.tutional rights; if we do, the Church will be implicated, by degrees, in the same kind of struggle which is now becoming so serious in Europe.

Now in order to meet with success, let us take up the press. In our country, unfortunately, an unchristian press is guaranteed the fullest liberty, and the evils that flow from that liberty are widely spread. It is certain that this unrestricted freedom of the press, which every one is ready to abuse, and which allows every one to const.i.tute himself a teacher of the public, can be defended neither on principles of reason nor of faith. It becomes, therefore, not only our privilege, but our solemn duty, to combat the unchristian by a really Christian press--a matter on which the Church, and the Head of the Church, have spoken in an unmistakable manner. If Catholics have not thorough Catholic papers, they will take periodicals which are not Catholic. To have even one good paper, through which we can give expression to our thoughts, is a great blessing and a great gain; but that certainly does not enable us to give our voice that weight in the questions of the day to which it is ent.i.tled. A great deal has, of late years, been done for the establishment of Catholic journals, and much good has been accomplished by them. But far more might have been done had the Catholic press received more support both from the clergy and laity. It is so easy for the clergy to give this support by encouraging the Catholics in general, but especially the members of so many excellent Catholic a.s.sociations, to subscribe to such periodicals. One word from the priest on the usefulness of having a good Catholic paper and magazine in the family, will induce a hundred times more Catholics to become subscribers, than the longest appeal of a newspaper editor. The stronger the Catholic press becomes, the more the attention of the nation is called to it, the more shall we secure their respect for us and our religion. Yes, it is absolutely necessary in a country like ours, where religious tracts from Protestant societies, and pamphlets and periodicals of the most obscene character, are flying over the land like leaves before the autumn wind, that Catholic journals should be called into existence on every hand, and that no sacrifice should be spared to do so, and to encourage those already in existence. If the clergy only take the matter in hand, they will find those willing and able to carry the matter through. Let us use our talents, as G.o.d shall grant us grace and ability, that we may, by so powerful a means as is the press, disseminate the principles of truth, in order to contend with error. The light of truth is far more calculated to dispel the darkness of error, than the light of the sun is to disperse the darkness of the night. Why are there so many talents lying idle among us? Why so many pens that move not, when they should be burning with love for G.o.d, and for the welfare of their fellow-men? Why so many tongues that are ever silent, when they might, day after day, preach the good tidings of the Gospel of Christ? Let us rest a.s.sured G.o.d has given to us, to every man his vocation, his sphere of action and holy influence, wherein he can proclaim to those around him that faith which maketh wise unto salvation. Let us not be cowards,--let us show as much determination and courage, let us sacrifice as much for the propagation of truth as its enemies do for the dissemination of error; bearing, however, always in mind that the manner in which we must combat error ought to be charitable; for otherwise it is not calculated to command respect, and make a salutary impression. It is thus that our fellow-citizens of other denominations will come to understand that we appreciate our liberty, and know how to use it for the benefit of the public.

But all rights and liberties avail nothing, in the end, if Catholic education itself is not what it ought to be. And the great battle that is waging, that education may not be deprived of its Christian character, can be won by us only on condition that teachers, and educators themselves, as well as parents and the clergy, understand precisely the full bearing of the question.

To-day, more than ever, we need a thorough Catholic education. The enemies of our religion are now making war upon its dogmas more generally and craftily than at any former period. Their attacks, for being wily and concealed, are all the more pernicious. The impious rage of a Voltaire, or the "solemn sneer" of a Gibbon, would be less dangerous than this insidious warfare. They disguise their designs under the appearance of devotion to progressive ideas, and hatred of superst.i.tion and intolerance, all the better to instil the slow but deadly poison. By honeyed words, a studied candor, a dazzle of erudition, they have spread their "gossamer nets of seduction" over the world. The press teems with books and journals in which doctrines subversive of religion and morality are so elegantly set forth, that the unguarded reader is very apt to be deceived by the fascination of false charms, and to mistake a most hideous and dangerous object for the very type of beauty. The serpent stealthily glides under the silken verdure of a polished style. Nothing is omitted. The pa.s.sions are fed, and the morbid sensibilities pandered to; firmness in the cause of truth or virtue is called obstinacy; and strength of soul, a refractory blindness. The bases of morality are sapped in the name of liberty; the discipline of the Church, when not branded as sheer "mummery," is held up as hostile to personal freedom; and her dogmas, with one or two exceptions, are treated as opinions which may be received or rejected with like indifference.

Nor is this irreligious tendency confined to literary publications; it finds numerous and powerful advocates in men of scientific pursuits, who strive to make the worse appear the better cause. The chemist has never found in his crucible that intangible something which men call spirit; so, in the name of science, he p.r.o.nounces it a myth. The anatomist has dissected the human frame; but, failing to meet the immaterial substance--the soul--he denies its existence. The physicist has weighed the conflicting theories of his predecessors in the scale of criticism, and finally decides that bodies are nothing more than the accidental a.s.semblage of atoms, and rejects the very idea of a Creator. The geologist, after investigating the secrets of the earth, triumphantly tells us that he has acc.u.mulated an overwhelming ma.s.s of facts to refute the biblical cosmogony, and thus subvert the authority of the inspired record. The astronomer flatters himself that he has discovered natural and necessary laws, which do away with the necessity of admitting that a Divine Hand once launched the heavenly bodies into s.p.a.ce, and still guides them in their courses; the stenographer has studied the peculiarities of the races; he has met with widely-different conformations, and believes himself sufficiently authorized to deny the unity of the human family; in a word, they conclude that nothing exists but matter, that G.o.d is a myth, and the soul "the dream of a dream."

Thus do men attack these sacred truths, which cannot be shaken without greatly injuring, and finally destroying, the social edifice.

Now, when we see the snares so cunningly laid to entrap our youth, can we wonder that so many of our Catholic young men, even after they have been educated at Catholic colleges, are caught in them, and fall into infidelity? A short time ago, a gentleman of great learning, and a celebrated convert to our Church, told me that he had the greatest trouble to keep his son from falling into infidelity, though he was naturally inclined to piety. He said that he had him educated at one of the best colleges in the country, and that he felt surprised at the fact that so many of the young men educated there had become infidels. "I cannot," he said, "account for this, otherwise than by presuming that the religious training there is not solid enough; that the heathen world is too much read and studied; that principles somewhat too lax are in vogue; that the truths of our religion are taught too superficially; that the principles which underlie the dogmas are not sufficiently explained, inculcated, and impressed upon the minds of the young men, and that their educators fail in giving them a correct idea of the spirit and essence of our religion, which is based on divine revelation, and invested in a Body divinely commissioned to teach all men, authoritatively and infallibly, all its sacred and immutable truths--truths which we are consequently bound in conscience to receive without hesitation.

"Now what I have said of certain colleges applies also, unhappily, to many of our female academies; they are by no means what they should be, according to the spirit of the Church; they conform too much to the spirit of the world; they have too many human considerations; they make too many allowances for Protestant pupils at the expense of the Catholic spirit and training of our young Catholic ladies; they yield too much to the spirit of the age; in a word, they attend more to the intellectual than to the spiritual culture of their pupils.

"But what is even more surprising than all this is, that some of our Catholic clergy, and among them some even of those who should be first and foremost in fighting for sound religious principles, and seeing that our youth are carefully brought up in them, are too much inclined to yield to the G.o.dless spirit of the age--to the so-called liberal views on Catholic education, which have been clearly and solemnly condemned by the Holy See. They tell us poor people in the world, that, if we are careless in bringing up our children as good Catholics, we are worse than heathens, and have denied our faith! that, if our children are lost through our neglect, we also shall be lost. I would like to know whether G.o.d will show Himself more merciful to those of our clergy who take so little interest in the religious instruction of our youth; who make little or no exertions to establish Catholic schools, where we could have our children properly educated; who, when they condescend to instruct them, do so in bombastic language, in scholastic terms which the poor children cannot understand, taking no pains to give their instructions in plain words, and in a manner attractive for children.

"As the pastor is, so is the flock. We enjoy full religious liberty in our country. All we need is good, courageous pastors--standard-bearers in the cause of G.o.d and the people. We would be only too happy to follow them, and to support and encourage them by every means in our power.

What an immense amount of good could thus be achieved in a short time!

Our religion never loses anything of its efficacy upon the minds and hearts of men; it can only lose in as far as it is not brought to bear upon them. What is most wanted is not argument, but instruction and explanation.

"I can hardly account for this want of zeal for true Catholic education in so many of our clergy, who are otherwise models of every virtue, than by supposing the fact that their ecclesiastical training must have been deficient in many respects, or that they must have spent their youth in our G.o.dless Public Schools, where they were never thoroughly imbued with the true spirit of the Catholic Church--the spirit of G.o.d.

"I have quietly, for some time, studied, as far as I was able, the prevailing spirit of our people; noted the remarks and efforts of a few ecclesiastics, laics, and Catholic periodicals (and, alas! how very few) made in behalf of the sacred obligation of education, and endeavored to compare the results with the efforts, and the observation _made_ is sadly disheartening.

"Examine the Catholic almanacs, the census of the various States, or those of the United States, and ascertain, first, the number of Catholics in the country; second, the number of those between the ages of six and twenty-one years; then divide this last number by the number of Catholic schools, including colleges, academies, convents, parochial and private schools, and the _quotient_ will be what? _Indifference to Catholic education!_ In other words, this simple operation in vulgar arithmetic demonstrates that in no country claiming to be enlightened can be found _thirteen millions_ of Catholics with such an inadequate number of schools as we have, or are likely to have, if a policy widely different from that which prevails at present be not _early_ inaugurated and steadily pursued. It is, indeed, true--and I willingly, cheerfully admit the fact--that most of our priests, and nearly all our bishops, are exerting themselves zealously, strenuously, and with marked success, in the cause of education. But _not all_ the priests; _not all_ the bishops are enlisted in the cause; nor are all in _positive_ sympathy with it. All may be, perhaps are, agreed in believing that Catholic education is necessary; but _all are not_ agreed as to the necessity of Catholic schools in which it may be secured. Unanimity exists as to the _end_, but not as to the _means_ to that end. And this lack or absence of unanimity, especially among those whose peculiar province it is to shape and direct Catholic sentiment, has produced, and continues to produce, the most injurious consequences.

"Many of the clergy are _not_ opposed to the Public Schools, nor do they feel reluctant to publicly make known the "faith which is in them," when an opportunity presents itself. Many are opposed to these schools, but theirs is a _negative_ opposition; that is, they are not in favor of them. They believe that Catholic schools are better and safer, but they do not consider it a duty inc.u.mbent on themselves to undertake the labor and trouble inseparable from the establishment and direction of parochial schools. These reverend gentlemen are simply neutrals; that is, _if men may, or can, be neutral on such a subject_.

"Thought is free, and it may, perhaps, be impossible to have entire unanimity in matters of opinion only; but if one of the ends sought to be attained by the Church be the securing to each child a Catholic education, it is very evident that the establishment of schools should not be left to the discretion or whim of the several pastors. Upon subjects far less important than that of schools, the statutes in many dioceses are clear, explicit, binding. Is there any reason for their silence on the subject of education? Our bishops have not only the power, but the will, to enforce such matters of discipline as they deem necessary. This granted--because too clear to be denied--does it not follow that the establishment of schools maybe made obligatory upon pastors? Let discipline be made uniform, and we will not witness such an anomalous condition of things as exist at present. Duties are never in collision; obligations never clash. There is but one right thing to be done, but one right cause to pursue, all things considered; and whatever is in conflict with this cannot be a duty, whatever may seem to be its claim. In some parts of this country, the sacraments are refused to those who decline to have their children attend Catholic schools where such are convenient; but there is not, so far as I am informed, in those parts, any _rule_ making it obligatory upon pastors to establish such schools. In other sections, to withhold the sacraments for such a cause is unthought of. The consequence is that many Catholics are at a loss to understand why it is that an act which subjects them to such severe punishment in one diocese should in another not call forth even a mild reproof--pa.s.s unnoticed. In actions indifferent in themselves, it may be wise, "when in Rome, to do as the Romans do"; but where _principle_ is involved, such an easy adaptability cannot be encouraged.

"In this laxity of discipline, and in this want of uniformity, in this wide difference of opinion among those who give direction to Catholic sentiment, and who speak, as it were, _ex cathedra_, may be found some of the causes for the indifference existing among our people on the question of Catholic education.

"But it is so convenient to allow things to go on in the old way, and so hard to establish anything new. Yet a thing which, in the great struggle between the Church and antichrist, is one of the most powerful means of victory, is really worth the highest sacrifice. Indeed, the establishment of thorough Catholic schools is the most important step that can be taken by our clergy to solve certain social questions, and which can be solved only on Catholic principles. The greatest social danger of the age, is the dechristianization and demoralization of the rising generation. This dechristianization and demoralization are, to a great extent, the cause of the wretchedness of society, and make that wretchedness almost incurable. What enormous dimensions has this evil a.s.sumed under the present G.o.dless system of education in the Public Schools! But even the evils resulting from this system might, to a great extent, be healed, if the clergy labor, with the zeal and fire of apostolic times, to have good schools, and imbue our children therein with thorough Christian knowledge, with fervent piety and earnest devotion. Oh! if the children of light were only as wise as the children of the world, we should witness wonders. It is true that evil makes its way in this world better than goodness does, but it is also true that goodness does not prosper, because those who represent it take the matter too lightly, or do not go about it as they should. More is often done for the worst cause than men are willing to do or to sacrifice for the best. A great deal has of late years been done for the establishment and maintenance of Catholic schools. Let us sincerely hope that a great deal more will be done, and more universally; and need requires us not only to pray, but to work with all our strength, with inexhaustible patience and devotion, at the establishment of Catholic schools, and make, for this n.o.blest of objects, sacrifices not less generous than those made by infidels in behalf of G.o.dless education."

It was thus that the good old gentleman spoke to me. He uttered great truths. His language is that of all good Catholics in the country. I have often heard it. It is no exaggeration to a.s.sert that the salvation of those of our clergy who have charge of congregations depends, in a great measure, on the solicitude with which they promote the thorough Catholic education of those children who are confided to their care.

"Therefore, ye shepherds, hear the word of the Lord: Thus saith the Lord G.o.d: Behold I Myself come upon the shepherds, I will require My flock at their hand."--(Ezek. x.x.xiv. 9, 10.)

If our Lord will require His flock at the hands of their pastors, He will undoubtedly require from them a stricter account of that part of his flock for which he has always shown a particular predilection, that is, for children. It was to children that He gave the special honor of being the first to shed their blood for His name's sake. He has given them to us as a model of humility, which we should imitate: "Unless you become like little children, you shall not enter the kingdom of heaven."

He wishes that every one should hold them in great honor: "See that you despise not one of these little ones." Why not? "For I say to you, that their angels always see the face of My Father who is in heaven."--(Matt.

xviii. 10.)

He wishes every one to be on his guard, lest he should scandalize a little child: "It were better for him that a mill-stone were put about his neck, and he cast into the sea, than that he should scandalize one of these little ones."--(Matt. xviii. 6.)

He says that the love, attention, and respect paid to a child, is paid to Himself. "And Jesus took a child and said to them: Whosoever shall receive this child in My name, receiveth Me."--(Luke ix. 48.)

He rebuked those who tried to prevent little children from being presented to Him, that He might bless them: "And they brought to Him young children, that he might touch them. And the disciples rebuked those who brought them; whom, when Jesus saw, He was much displeased, and saith to them: Suffer the little ones to come unto Me, and forbid them not: for of such is the kingdom of G.o.d. Amen I say to you, whosoever shall not receive the kingdom of G.o.d as a _little child_, shall not enter into it. And embracing them, and laying His hands upon them, He blessed them."--(Mark x. 13-16.)

The motives, then, that should induce every priest to devote himself zealously to the spiritual welfare of youth, are: First, the great interest which Jesus Christ takes in children; and second, the more abundant fruits reaped from the care bestowed upon the young.

The Son of G.o.d came into the world to redeem all who were lost. But do children profit by His abundant redemption? Do they draw from the source of graces that are open to all? Will they be marked with the seal of Divine Adoption, and be nourished with His own Flesh in the Sacrament of His love? Will they be counted, in the course of their career, among the number of His faithful disciples, or among the enemies of His law? Will they one day be admitted into His kingdom? Will they be excluded? Is it heaven or h.e.l.l that will be their lot for all eternity? It is we priests, and almost we only, that are expected to solve these problems.

Children are the n.o.blest portion of the flock that is confided to our care. Their fate is in our hands. If our zeal is not active in their salvation, Jesus will lose, in them, the fruit of His sufferings and death. How many are deprived forever of the sight and possession of G.o.d, because they have not received a good Catholic education. Who is to blame? Has the pastor sufficiently instructed, warned, and watched over them? How many lose their baptismal innocence almost as soon as they are capable of losing it, grow up in vicious habits, grow old in sin, and die impenitent at last, because they were neglected in early youth, were not subjected to the amiable yoke of virtue! "Bonum est viro, c.u.m portaverit jugum ab adolescentia sua."--(Thren. iii. 27.) If the first years of life are pure, they often sanctify all the after life; but if the roots of the tree are rotten and dead, the branches will not be more healthy. "Adolescentes, c.u.m semel a malitia fuerint occupati, quasi incaptivitatem essent adducti, quoquo diabolus jusserit eunt."--(S.

Chrys. Hom. 19 in Gen.) Education is the mould in which a man's moral, intellectual, and religious character is formed. Man will become, in his old age, what education made him in his youth. "Adolescens juxta viam suam, etiam c.u.m senuerit, non recedet ab ea."--(Prov. xxii. 6.) All is a snare and seduction for youth. If the fear of G.o.d, the horror of evil, the maxims of religion, are not profoundly engraven in the soul, what is to protect young people from their pa.s.sions? What can be expected of a young man who has never heard of the happiness of virtue, the hopes of the future life, and the blessings or the woes of eternity? Now who will give the Christian education, if not the pastor? Can we rely on the parents? on Sunday-school teachers? Oh, priests! we are almost the only resource of these poor children. Can we, knowing, as we do, how much Jesus Christ loves them, can we, I say, resign ourselves to leaving them in their misery? "The kings of the earth have their favorites," said St.

Augustine. The favorites of Jesus Christ are innocent souls. What is more innocent than the heart of a child whom baptism has purified from original stain, and who has not, as yet, contracted the stain of actual sin? This heart is the sanctuary of the Holy Ghost. Who can tell with what delight He makes of it His abode? Deliciae meae esse c.u.m filiis hominum. Look at the mothers who penetrated the crowd that surrounded the Saviour, in order to beg Him to bless their children.... They are at first repulsed; but soon after, what is their joy when they hear the good Master approve their desires, and justify what a zeal, little enlightened, taxed with indiscretion! Ah! let us understand the desires of the Son of G.o.d. "Suffer," says He to us, "suffer little children to come to me." What! You banish those who are dearest to Me? They who resemble them belong to the kingdom of heaven. If you love Me, take care of My sheep, but neglect not My lambs. Pasce agnos meos. Despise not one of My little ones. "Videte ne contemnatis unum ex his pusillis."--(Matt.

xviii. 10.) I regard as done to Myself, all that is done to them. "Qui susceperit unum parvulum talem, in nomine meo, me suscipit."--(Ibid. 5.) O Saviour of the world! the desire to be beloved by Thee, and to prove my love for Thee, urges me to devote myself to the Catholic education of our children.

How great and consoling are not the fruits of zeal, when it has youth for its object! The good pastor never despairs of the salvation of his sheep, whatever may be their wanderings; he knows the power of grace, and the infinite mercy of the Lord. But what difficulties does he not encounter when he undertakes to bring back to G.o.d persons advanced in age! Children, on the contrary, oppose but one obstacle to his zeal--levity. All he needs with them is patience. Their souls are like new earth, which waits only culture to produce a quadruple. They are flexible plants, which take the form and direction given to them. Their hearts, pure from criminal affections, are susceptible of happy impressions and tendencies. They believe in authority. A religious instinct leads them to the priest. They adopt with confidence the faith and the sentiments of those who instruct them. Oh, how easy to soften that age, in speaking of a G.o.d Who has made Himself a child, and Who died for us! to awaken the fear of the Lord, compa.s.sion for those who suffer, grat.i.tude, divine love, in souls predisposed, by the grace of baptism, to all the Christian virtues! Ask the most zealous pastors, and all will tell you that no part of their ministry is more consoling than that which is exercised for youth, because the fruits are incomparably more abundant. Although all my efforts for the sanctification of an old man, ever unfaithful to his duties, should be crowned with success, they could not help his long life being frightfully void of merits, and a permanent revolt against heaven. But if there be a child in question, my zeal sanctifies his whole life; I deposit in his soul the germ of all the good that he will do, and I shall partic.i.p.ate in all the good works with which his career will be filled. All believers have come out of one single Abraham. From one child, well brought up, a whole generation of true Christians can proceed. In this little flock that surrounds me, G.o.d sees, perhaps, elect souls on whom His Providence has formed great designs--pious instructors, holy priests, who will carry far the knowledge of His name, and aid Him in saving millions of souls. In what astonishment would the first catechists of a St. Vincent de Paul, of a Francis Xavier, be thrown, had they been told what would become of those children, and what they would one day accomplish! But even supposing that all those confided to me follow the common way, I have in them the surest means of renewing my parish. To-day they receive the movement, in fifteen years they will give it. They will transmit good principles, happy inclinations to their own children, who will transmit them in their turn. Behold, it is thus that holy traditions are established, and a chain of solid virtues perpetuated; ages will reap what I have sown in a few days. It is by these considerations that the greatest saints, and the finest geniuses of Christianity, became so much attached to the education of youth. St. Jerome, St. Gregory Pope, St. Augustine, St.

Vincent Ferrier, St. Charles Borromeo, St. Francis de Sales, St. Joseph Calasanctius, Gerson, Bellarmin, Bossuet, Fenelon, M. Olier, etc., believed they could never better employ their time and talents than in consecrating them to the education of the young. "It is considered honorable and useful to educate the son of a monarch, presumptive heir to his crown.... But the child that I form to virtue, is he not the child of G.o.d, inheritor of the kingdom of heaven?"--(Gerson.) "Believe me," said St. Francis de Sales, "the angels of little children love those with a particular love who bring them up in the fear of G.o.d, and who plant in their tender souls holy devotion." Have we always comprehended all the good that we can do to children by our humble functions?

But if we wish for the end, we must also wish for the means--for Catholic schools. They are the nurseries of the Church, as novitiates are the nurseries of religious orders. The chief pastoral work of the Church is to be done in the school. The school must be the chief solicitude of the priest. He must consider no trouble too great, no sacrifice of time and convenience too much, in order to secure good attendance and efficiency in the school. Neither sick calls, nor any other ecclesiastical duties, should be allowed to interfere with the school. He must be the life and character of the school, and it is princ.i.p.ally he who must administer correction. The authority of the priest, his interest in the school, and his relation towards the parents, are far more persuasive and effectual as corrections, than scoldings and penances inflicted by the master and mistress.

It seems to me that we cannot insist too much upon the vital importance of the Catholic school. A priest's time is never better employed than when three or four hours of it are daily spent in school--and that so regularly, that his presence in the school is looked for alike by teachers, children, and parents--and when he then occupies another portion of his day in looking after the defaulters, and in talking with parents over the school duties, and the future prospects of their children. Thus the parents feel that in sending their children to be educated there, they are not turning them over to a number of paid teachers, nor even to Brothers and Sisters, but to the clergy themselves, for their education. This personal interest and solicitude of the priest reacts upon the parents as well as upon the children.

A pastor, then, wishing to secure the salvation of the best part of the flock of Jesus Christ, must do all in his power to establish good Catholic schools, and oblige parents to send their children to them, and not to Public Schools--to the grave of Catholicity. It is _then_, also, and not till then, that we shall see more young people called to the priesthood, and to such religious orders as devote themselves especially to the education of youth. In Europe, the bishops and priests, together with the laity, fight for the liberty of educating the children according to Catholic principles and customs. In this country, our religious liberty is as great as it possibly can be. Now not to profit by this liberty, is for the shepherds of the flock of Jesus Christ to incur the greatest guilt; it is to be like that unG.o.dly Bishop of Burgos, who, on being told by Las Casas that seven thousand children had perished in three months, said: "Look you, what a queer fool! what is this to me, and what is that to the King?" To which Las Casas replied: "Is it nothing to your Lordship that all these souls should perish? Oh, great and eternal G.o.d! And to whom, then, is it of any concern?"--(Life of Las Casas, by Arthur Helps.)

To be dest.i.tute of ardent zeal for the spiritual welfare of children, is to see, with indifferent eyes, the Blood of Jesus Christ trodden under foot; it is to see the image and likeness of G.o.d lie in the mire, and not care for it; it is to despise the Blessed Trinity; the Father, who created them; the Son, who redeemed them; the Holy Ghost, who sanctified them; it is to belong to that cla.s.s of shepherds, of whom the Lord commanded Ezekiel to prophesy as follows: "Son of man, prophesy concerning the shepherds of Israel: prophesy and say to the shepherds: Thus saith the Lord G.o.d: Wo to the shepherds of Israel.... My flock you did not feed. The weak you have not strengthened; and that which was sick, you have not healed: that which was broken, you have not bound up; and that which was driven away, you have not brought again; neither have you sought that which was lost:... and My sheep were scattered, because there was no shepherd: and they became the prey of all the beasts of the field, and were scattered. My sheep have wandered in every mountain, and in every high hill: and there was none, I say, that sought them.

Therefore, ye shepherds, hear the word of the Lord: Behold, I Myself come upon the shepherds. I will require My flock at their hands."--(Ezek. x.x.xiv. 2-10.) To be dest.i.tute of this zeal for the Catholic education of our children, is to hide the five talents which the Lord has given us, instead of gaining other five talents. Surely the Lord will say: "And the unprofitable servant cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth."--(Matt. xxv. 30.)

What a shame for pastors of souls to know that the devil, in alliance with the wicked, is at work, day and night, for the ruin and destruction of youth, and to be so little concerned about their eternal loss; just as if it was not true what the holy Fathers say, that the salvation of one soul is worth more than the whole visible world! Since when is it, then, that the price of the souls of little children has been lessened?

Ah, as long as the price of the Blood of Jesus Christ remains of an infinite value, so long the price of souls will remain the same also!

Heaven and earth will pa.s.s away, but this truth will not. The devil knows and understands it but too well. Oh! how he delights in a priest who is called, by Jesus Christ, "the hireling, because he has no care for the sheep, and who seeth the wolf coming and leaveth the sheep and flieth."--(John x. 12.)

On the Day of Judgment, such a priest will be confounded by that poor man of whom we read, in the life of St. Francis de Sales, as follows: One day this holy and zealous pastor, on a visit of his diocese, had reached the top of one of those dreadful mountains, overwhelmed with fatigue and cold, his hands and feet completely benumbed, in order to visit a single parish in that dreary situation; while he was viewing, with astonishment, those immense blocks of ice of an uncommon thickness, the inhabitants, who had approached to meet him, related that some days before a shepherd, running after a strayed sheep, had fallen into one of these tremendous precipices. They added that his fate would never have been known if his companion, who was in search of him, had not discovered his hat on the edge of the precipice. The poor man, therefore, imagined that the shepherd might be still relieved, or, if he should have perished, that he might be honored with a Christian burial.

With this view he descended, by the means of ropes, this icy precipice, whence he was drawn up, pierced through with cold, and holding in his arms his companion, who was dead, and almost frozen into a block of ice.

Francis, hearing this account, turned to his attendants, who were disheartened with the extreme fatigues which they had every day to encounter, and availing himself of this circ.u.mstance to encourage them, he said: "Some persons imagine that we do too much, and we certainly do far less than these poor people. You have heard in what manner one has lost his life in an attempt to find a strayed animal; and how another has exposed himself to the danger of perishing, in order to procure for his friend a burial, which, under these circ.u.mstances, might have been dispensed with. These examples speak to us in forcible language; by this charity we are confounded, we who perform much less for the salvation of souls intrusted to our care, than those poor people do for the security of animals confided to their charge." Then the holy Prelate heaved a deep sigh, saying: "My G.o.d, what a beautiful lesson for bishops and pastors! This poor shepherd has sacrificed his life to save a strayed sheep, and I, alas! have so little zeal for the salvation of souls. The least obstacle suffices to deter me, and make me calculate my every step and trouble. Great G.o.d, give me true zeal, and the genuine spirit of a good shepherd! Ah, how many shepherds of souls will not this herdsman judge!" Alas! how just and how true is this remark. If we saw our very enemies surrounded by fire, we would think of means to rescue them from the danger; and now we see thousands of little children, redeemed at the price of the blood of Jesus Christ, on the point of losing their faith, and with it their souls; and shall we be less concerned and less active for these images and likenesses of G.o.d than for their frames, their bodies?

We hear a little child weeping, and we at once try to console it; we hear a little dog whining at the door, and we open it; a poor beggar asks for a piece of bread, and we give it; and we hear the Mother of our Catholic children--the Catholic Church--cry in lamentable accents: "Let my little ones have the bread of life--a good Christian education"--and we do not heed her voice. We hear Jesus Christ cry, "Suffer the little ones to come unto Me," by means of a Catholic education; we hear him say: "Woe to him who scandalizes a little child"--who makes it lose his innocence--his faith--his soul, by sending it to G.o.dless schools; we see Him weep over Jerusalem, over the loss of so many Catholic children, and we hear Him say: "Weep not over me, but for _your children_"; and neither His voice nor His tears make any impression. We say with the man in the Gospel, "Trouble me not, the door (of our heart) is now shut, I cannot rise and give thee."--(Luke xi.) If an a.s.s, says our Lord, falls into a pit, you will pull him out even on a Sabbath-day; and an innocent soul, nay, thousands of innocent children, fall away from Me and pa.s.s over to the army of the apostate angels, and become My and your adversaries, and you do not care. Oh, what great cruelty, what hardness of heart, nay, what great impiety! If we were blind, we should not have sin; but as Jesus Christ has spoken to us on the subject of education through His Vicar on earth, through so many zealous bishops, through sad experience, nay, even through many of those who are outside the Church, we have no excuse for our sin of suffering devilish wolves to devour our youth in our country. "My watchmen," says the Lord, "are all _dumb dogs_, not able to bark, seeing vain things, _sleeping_, and loving dreams."--(Isa. lvi. 10.) Truly the curses and maledictions of all those who led a bad life, and were d.a.m.ned for want of a good Christian education, which we neglected to give them, will come down upon us! What shall we answer? "And he was silent."--Matt. xxii.

Marvellous, indeed, have been G.o.d's gracious dealings with this poor land of ours, so very far above what we could have dreamed or hoped for some years ago, that we may say in all truth that the finger of G.o.d has touched us. That touch has quickened Catholic life in our land to a wonderful extent; not, indeed, as yet, with the great exuberance of Catholic European countries, but nevertheless with almost exulting gladness; for to-day there are few indeed of our cities and towns in which at least the pulse of Catholic life does not beat strongly.

But why have these great things been done for us? Why has our Catholic life been increased and strengthened so wonderfully, except to win more souls to Christ, to bring more of the American people into closer union with G.o.d? If this be so, then we must not leave our Lord to work alone; we must be fellow-workers with Him, by helping forward the growth of holiness, the progress of the spiritual life, the poverty of the Cross, the spreading of His Spirit in opposition to the formal and self-indulgent spirit of the age, and this by every means in our power; and, above all, by multiplying amongst us Catholic schools and inst.i.tutions. What the future may have in store for the Church in America we cannot tell; whether, when more of G.o.d's Spirit has been poured out upon us, our sons and our daughters shall prophesy, and our young men shall see visions, and our old men shall dream dreams, as in the days of old; but of this we may be sure, that in exact proportion as our clergy exert that mighty energy which springs from the living faith that overcomes the world, in order to leaven the ma.s.s of the American people, and to build up, throughout the length and breadth of the land, temples and schools to G.o.d's holy name, and altars to His honor, will be the manifestation of the kingdom of G.o.d with power and majesty in the midst of this American land, and the grasp of G.o.d's Church upon the hearts and minds of this American people!