Catholic Problems in Western Canada
G >> George Thomas Daly >> Catholic Problems in Western Canada_VII.--A Religious Reason_
The creation of the state-school, necessarily undenominational in
character, has made the "separate school" an absolute necessity. If
religion has any meaning in life this reason of our separation should
be most convincing.
In education one cannot separate the utilitarian side,--the fitting of
the child for the struggle of life,--from its main purpose,--the
development of moral character. The moral aspect alone gives to human
life its true character, its real value. As there is no morality
without religion, the system of education that would debar this
essential feature falls short of its full meaning. With this principle
in view any fair-minded man will understand how true Christian parents
demand a school where their children will receive religious education.
They are in conscience bound to exact for their offspring such
education, and, where the State refuses them their own money to support
their "separate schools" they willingly penalize themselves to give
them this benefit. The child's eternal welfare is not to be sacrificed
to a school system that has not even accomplished the purpose for which
it was established. For, as we shall see, a neutral school is a
practical impossibility.
Those who fail to understand the pressing force of this viewpoint have
in our opinion lost the sense and sacredness of religion. They are
astonished at the bitterness that characterizes at times the conflict.
Are not religious and racial issues so intimately united with the very
conception of life that they hold to the most intimate fibres of the
human heart? For a Catholic, Religion is life itself in its most
sacred aspect.
But, our opponents will argue, in a country like Canada, where
"organized" religion--to speak their language--is so denominational,
religion in school is an impossibility. Is it because other
denominations cannot agree as to their religious tenets that we, who
count over one-third of the total population and who stand united in
our faith, are to surrender what we consider most essential in
education and--lest we forget it--most protective to the best interests
of our Country?
What does the State give us to replace the "separate school"? A
neutral, undenominational, irreligious school. This neutrality we
claim, is erroneous in theory and impossible in practice. The theory
of the neutral school is erroneous because it is against the teaching
of sound psychology and true pedagogy.
The soul of the child cannot be, as it were, divided into watertight
compartments so as to segregate religious influence from its daily
training. As Cardinal O'Connell stated, "We Catholics believe that as
character is by far the most important product of education, the
training of the will, the moulding of the heart, the grounding of the
intellect in clear notions of right and wrong, obligation and duty,
should not be left to haphazard or squeezed as an afterthought into an
hour on Sunday. The moral and spiritual growth of the child ought
normally to keep pace with his mental growth and the Church is
convinced that taking human nature as it is, the result cannot be
obtained effectively without including a judicious mixture of religious
training with the daily routine of the school."
In fact a neutral school is an impossibility. We will simply ask our
readers a few questions and rely on their fairmindedness to formulate
the answers. Can the teaching of history be neutral? The Catholic
Church and the Reformation are historical facts: how are they to be
judged? How are ethics to be treated, without reference to God, to
Jesus Christ, to an eternal sanction? Can a teacher divest himself of
his mental attitude in the teaching of these subjects and answering the
questions of the pupils?
Were the teaching really neutral, the very atmosphere of the
school-room is what counts. This atmosphere is indefinable and yet
everywhere felt. It is made of trifles, but of trifles that count at
that receptive age of childhood. As a subtle perfume it impregnates
the soul of the child with ideas and impressions which it will carry
through life. Therefore the atmosphere of the class-room, we claim,
should be as near as possible, that of the home. The parents have a
right to see that it should be so. Is this possible in a neutral
school? Its very negative character impregnates the class-rooms with
an irreligious feeling which the impressionable mind of the child
cannot but notice. How is the child to grow up with the feeling of
Religion's importance in life if the ban is placed upon Religion the
moment he passes the threshold of the school-room? "What we most
dread," said Bishop McQuaid, "is not the direct teaching of the
State-school, it is the indirect teaching which is most insidious and
most dangerous. It is the moral atmosphere, the tone of thought
permeating these schools that give cause for alarm. It is the
indifferentism with regard to all religious belief we most of all fear.
This is the dominant heresy that, imbibed in youth, can scarcely ever
be eradicated. It is one that already has in our large towns and
cities decimated Protestant Churches."
Even the provision of optional religious instruction at the dying hour
of the class-day cannot redeem the neutral school. In fact the Survey
of School conditions in Saskatchewan conducted by Dr. Foght, in 1918,
revealed there a state of things which in our mind is an eye-opener in
the matter under examination. Out of over 4,000 schools not more than
212 reported as availing themselves of the law on religious
instruction. We leave to the reader to draw the conclusion these
recent statistics suggest.
To conclude this already too lengthy argument, facts are vindicating in
every country the saneness of the Catholic view-point on religious
instruction and atmosphere in the school. The alarming increase of
religious indifference, the rising tide of anarchy, the universal
feeling of unrest, have prompted the unequivocal admissions of leaders
of thought as to the moral failure of the neutral school.
Mr. William Jennings Bryan, in an address before the constitutional
convention of Nebraska, a few years ago, brought this striking
indictment against the State educational system of the United States.
"The greatest menace to the public school system of to-day is, in my
judgment, its Godlessness. We have allowed the moral influence to be
crowded out. When I say moral, I mean morality based upon religion.
We cannot build a system of morality on any other than a religious
basis. We have gone too far in allowing religion to be eliminated from
our schools. I would not have religion taught by public school
teachers, but all sects and creeds should have equal opportunity to
furnish at their own expense to students whose parents desire it, such
instruction not to interfere with the hours of school. Our people will
be better citizens and stronger for their work if along with the
trained mind there is also an awakened moral sense."
In a recent report of the Interchurch Movement, based on a survey of
American Education, prevailing conditions that now threaten the safety
of State and Church are openly imputed to the neglect of religious
training of childhood and youth in the schools. This deficiency in
religious education on the part of the Evangelical sects is called by
the authors of the report "Protestantism's weakest spot." Emphatic
endorsement is given to the "denominational school" and full credit is
not denied to the emphasis placed upon religious teaching in schools by
the Catholic Church.
"It would be absolute madness," said Cardinal Bourne, at an Educational
meeting in Edinburgh, "on the part of any civil authority at the
present day to spurn and reject the educational assistance and
educational power the Catholic Church was willing and ready to place at
their disposal."
In our own country, the urgent necessity of introducing religion in our
public school is now for every serious-minded Canadian an agonizing
problem. How many attempts have been made to solve it? Was it not the
principal topic discussed at the Educational Conference of Winnipeg
(1919)?
The neutral school, we conclude, has been weighed and found wanting.
The hand-writing is on the wall of every country where the experiment
has been made and tells the same tale. _Facts_ and _principles_ give
reason to our "Separate Schools."
* * * * * *
_Why "Separate Schools?_"--Because it is our right and our duty to have
them.--This is our simple and straightforward answer to the ever
renascent objection of those who are not of our opinion. That _right_
rests on the solid rock of Justice, of History and of Religion; that
_duty_ we owe to our children, to ourselves, to our Church, and to our
country.
[1] This chapter formed a series of articles in the North West Review
of Winnipeg. The following editorial comment accompanied our
concluding article.
"This week we publish the last of the series of articles by Father
Daly, C.SS.R., dealing with the separate school question.
"We consider his contribution on this ever topical and historic problem
one of the best reasoned and for the average man the most concise and
useful yet published. It might well be issued in pamphlet form and
kept for reference in every Catholic home in Western Canada, because
the subject is one likely to be controversial for an indefinite period.
Sometimes one finds Catholics who are not as well acquainted with the
fact as they should be that the question of Catholic education can
never be compromised. A solid and reasoned knowledge of this fact is
in some respects as essential as if it were an article of faith,
especially in Western Canada, which, as Father Daly points out, is the
classic land of the school problem.
"Doubtless attempts will be made in the future to bring elementary
education through the pretext of Canadianization, under the "invisible
head" of this country. Or as in the United States segregated attempts
may be made to abolish parochial schools altogether.
"Where there are so many probabilities and so much at stake it might be
well for the average Catholic to be in a position to give a good
account of himself by showing a thorough understanding of the question.
"If the present civilization succeeds, it will do so by adopting the
methods of some, if not all, of our big corporations of to-day, and
thus make of nations, huge Trust socialisms where the individual will
hunger no more for freedom because of his having never tasted it. The
one great desideratum to this end is the absolute control of
education--an end that will never be reached so long as the Catholic
Church continues to save Christian civilization through its religious
schools.
"Would that our fellow citizens of other faiths knew the ruin that they
court by relinquishing to a material power control over the minds and
hearts of their children.
"In every country the public school is bringing young minds under the
spell of worldliness. The result is selfishness, jingoism, narrow
nationalism--an unthinking, a gullible generation to become the easy
prey of exploiters and the docile slaves of commerce.
"No man who has drunk into his heart and mind in youth the truths of
religious education can readily become the willing dupe of a
materialistic state.
"Commerce to-day is the God of nations. It makes wars, compels peace
and tramples upon morality and justice. Surely then Catholics should
study in a particular way the only safeguard left them against such a
fate--the sound philosophy of a religious education."
[2] America, Aug. 21, 1920.
[3] Cfr. Article by Father Vaughan, S.J., on this subject--America,
Feb. 21, 1920.
CHAPTER IX.
A WINDOW IN THE WEST[1]
_A Crusade for Better Schools in Saskatchewan--Its Lessons: an
Invitation and a Warning._
"A Window in the West!"--This was the suggestive title given to a
course of pedagogical studies instituted in a Folk High-School of
Denmark. The object of this course was to promote the study of these
English and American educational ideals which Denmark may assimilate
with profit. They looked to the West for light!
May we be allowed also to open here, in this Educational
Conference. . . . "A Window in the West." Through that window will
come to you the bright vision of the educational activities of our
Western Provinces, and, with that vision, I hope, the sunny and breezy
atmosphere of new and progressive ideas. I will limit my present
remarks to a brief sketch of what was known in Saskatchewan as the
"_Better School Movement_." This educational movement has an
interesting history and carries with it a very profitable lesson. As
the object of this Conference is to forward the cause of education in
this part of our great Dominion, we thought it would be both
interesting and instructive to hear that history and learn that lesson
that comes to us from beyond the Great Lakes.
The West, we know too well, has many things yet to learn from the East;
but good old Mother East should at times forget "what has been"--and
consider more "what is to be." In many points her growing western
daughters can give her helpful suggestions. Moreover this exchange of
ideas in an immense Dominion like ours is, we claim, absolutely
necessary to keep the mental equilibrium between East and West. There
are let us not forget it, many other problems beside the tariff problem
which are widening the breach, deepening the chasm between these two
sections of our Country. True patriotism demands co-operation, and not
antagonism, between these two main sectors of that immense firing line,
which is flung between the Atlantic and the Pacific.
1. _History_.--The history of the "Better School Movement" in
Saskatchewan is not very old, but, like the vegetation on the western
prairies had a rapid and healthy growth. It crowded into a few years a
whole epoch of the educational life of the Province. On June 22, 1915,
the Hon. W. Scott, then Premier and Minister of Education, made his
epochal speech which launched the idea of a reform movement. The
object of this movement was the re-adjustment of the school system, of
its curriculum and administration, to conditions existing throughout
the Province. The people of Saskatchewan were invited to constitute
themselves a grand committee of the whole on education, to study facts
and to suggest means. This invitation of the keen-sighted Premier was
accepted by the people without any distinction of race, creed or
language. The leader of the Opposition indorsed the idea and pledged
the support of his party. This non-partisan movement crystallized
itself in the "Saskatchewan Public Education League" which was formed
at the general meeting of delegates from all over the Province, held in
Regina, in Sept., 1916. The league became a forum for the expression
of public opinion. The newspapers of the Province gave wide publicity
to the new movement and threw open their columns to a public
discussion. Teachers' associations, inspectors' conventions, church
synods, grain growers' meetings, labour unions, medical councils,
trustees' conventions particularly, made school improvements a fruitful
topic at all their meetings of the year. Educational problems and
reforms were in the air: never have we better understood the
educational value of a publicity campaign; never have we seen it
crowned with such a success. The climax of this campaign was a public
holiday, June 30th, 1916; meetings were held in all the school
districts of the Province, speeches were made, resolutions passed.
Public opinion had been moulded and was ready for a "Survey" and
Legislation.
By order in Council, June 7th, 1917, Premier Martin, successor to Hon.
W. Scott, whom ill-health had forced to retire--made definite provision
for an educational Survey. "This survey is in no sense of the word an
investigation; for investigations are necessarily based on assumption
of some sort of misfeasance or malfeasance. It is instead a
sympathetic inquiry into the schools of the people as the schools
actually exist. Suggestions for enlargement and re-direction are made
throughout."
These are the very terms of Dr. Foght's report to the Government. This
specialist in rural school practice, of the Bureau of Education,
Washington, was engaged in this survey from August to November, 1917.
His report was dated Jan. 20, 1918. At the session of that year it was
submitted to Parliament and served as the basis of new legislation.
Its reading will prove most interesting to friends of education, and
most suggestive in the outlining of new policies of administration and
in the remodelling of the curriculum.
II. _Lesson_.--This Saskatchewan Crusade for better schools carries
with it a pointed lesson. In our humble estimation and from our
view-point this lesson is a call for action; at the same time it sounds
a warning.
1. _An Invitation_.--There is nothing, we believe, nothing more
inviting than the readiness of our Western Provinces in dealing with
problems. Here we have a beautiful example of that boldness of western
youth, so confident in its resources, so optimistic in its views.
Like the West, let us diagnose our educational problems; a survey of
prevailing conditions will show facts and figures. Let us see and
admit the truth; camouflage is a poor policy in matters of such
importance.
This diagnosis will naturally suggest remedies. Although there are
certain standards in education, which are as stable as human nature
itself, nevertheless, we must not forget that the human mind is a
living thing--ever re-adjusting itself to environments that various
factors have created. This readjustment of our methods in teaching and
of our policies in administration, we know, is a very delicate process.
But it has to be done and done rightly if education is not to be a
misnomer.
This re-adjustment will demand the co-operation of the educational
expert and the masses. The expert has his ear to the ground, his hand
on the pulse to grasp the trend of human thought. He walks ahead to
blaze the way. To find or, at least, to train specialists to direct
the forward march is the easiest part of the problem. The greatest
difficulty in all great movements is to overcome the profound and
widespread indifference of the masses. Yet through this co-operation
of the people will come the only valuable and permanent reforms.
Without it our experts will court failure.
Two initial tasks impose themselves if we wish to enlist in this great
educational movement the sympathies of the people: 1. To arouse
interest in local communities. 2. To organize individual and group
action.
A wide publicity campaign (in the papers, by means of lectures,
distribution of literature, in season and out of season) is the only
means of arousing the people from their apathy. It takes time to see
the ideas of leaders and experts filter down into the lower strata of
society. Yet we should always have faith in the mastery of ideas, in
the ultimate triumph of truth and right.
The organization of units for a concerted action is a work of time and
patience. Like the incoming tide it creeps in. This will suppose, to
be efficient, a recognized leader and an established and well
thought-out plan. This should be the definite result of this
conference.
2. _Warning_.--But all is not gold in the El Dorado of the West. Many
schemes and laws have its lustre; but they have the brassy sound of the
neo-pagan state-monopoly ideal. This thought of the supremacy of State
in matters of education permeates Dr. Foght's report from cover to
cover. In general, legislation is looked upon in our new Provinces as
the universal panacea for all evils. The West is the land of
experimental legislation. In this we should not imitate our younger
sisters. Let us beware of fads! Let us never forget that legislation,
to be just and beneficial, should but help the individual and the
family in the forwarding of their true interest and in the protection
of their inalienable rights.
This extent of State Monopoly is noticeable in two of the most
important recommendations of Dr. Foght's report. They are the
enlargement of school districts, so that the limits of the district
will coincide with those of the municipality, and the consolidation of
rural schools. Reasons of better administration and great efficiency,
no doubt, militate in favour of this change. Particularly
"Consolidation" is on a working basis in many Provinces. But the great
danger we see in this change is the placing of primary schools further
away from the influence of the parents. The school ceases, to a great
extent, to be "the extension of the home." The control of the parents
is less direct. The doors are wide open to State interference.
These are the lessons we may take from the "Better School Movement" in
Saskatchewan. Let us accept the invitation and heed the warning.
* * * * * *
One parting word.--Let the people of Nova Scotia be up and doing! The
West is draining the East to its advantage. Your sons and daughters
are doing the thinking for those new Provinces and creating another
Dominion beyond our Lakes. If conditions are not changed, the
Provinces "down by the sea" will lose their influence and cease to play
their part around the family table of our vast Dominion. "Light comes
from the East"--our Maritime people will proudly claim. "Yes! . . .
and it travels westward!" . . . answers the Westerner.
[1] This chapter is the substance of a lecture given in Antigonish,
N.S., at the Educational Conference, Aug. 11, 1919.
CHAPTER X.
UNICUIQUE SUUM[1]
_Principle on which should be Based the Division of Company-Taxes
between Public and Separate Schools._
When a point of law is ever before the courts it is an evident sign
that the legislation governing that issue has been either defective in
its basic principle or deficient in its proper application. Such has
been the case of the "Company-School-taxes" in the Provinces of
Saskatchewan and Alberta. Every court in the land has had to deal with
this problem, and if legislation is not changed and placed upon a more
just and solid basis, it will ever be a source of trouble for the
community.
Before dealing with the merit of this school question, we beg to state
that the time for co-operation in educational matters has come. The
day of wrangling and narrow conceptions has passed, we hope. If there
is a sacred liberty ever protected by the British flag it is surely
that of education.--The recognition and protection of ethical and
religious ideals are the most potent factors of the British Empire. He
is a true lover of British ideals who places himself upon that higher
level to judge the rights of minorities and the duties of majorities.
If our Province of Saskatchewan has not known the sterile struggles of
a sister Province it is because this principle has been respected and
protected by our legislation. In suggesting a remedy to our laws
governing Company-school-taxes, I appeal to that broad and fair minded
spirit which seems to characterize our banner Province of the West.
The solution we propose would give more satisfaction to the interested
parties and relieve the problem of its acrimony.
* * * * * *
In the Provinces of Saskatchewan and Alberta the separate schools are
an integral part of the public primary educational system. They are
not parochial nor private schools, but public separate schools. Their
existence is not a favour conceded to the Protestant or Catholic
minority, but rather, the acknowledgement of a natural and
constitutional right. Therefore the separate schools come under the
common law. With the purely public schools, our separate public
schools share equal obligations and equal rights. The same official
inspection, the same qualifications for teachers, the same curriculum
of studies, the same school text-books are required in both cases by
the Department of Education. Equal right to public money is recognized
in the indiscriminate distribution of Government-grants. So both
schools stand side by side with equal duties and equal rights. If this
point of law had been kept in view no painful issue would ever be
raised; co-operation, and not antagonism, would be the aim of the
community at large in the great and sublime work of education. Hard
and bitter things have been said in the press, on the platform and even
in the pulpit: but they do not change a right. Might itself cannot
stamp out RIGHT.
* * * * * *
Public service is the principle of taxation. In return for the benefit
which a business corporation derives from dealings with the public,
distributive justice demands that part of the profits made, return to
the community under the form of taxes. This feature of a business
corporation makes it, I would say, _soulless_. One goes into business
not to make a profession of faith, but to make money. He deals with
every one indifferently. The dollar of a Christian or of a heathen has
the same value as the dollar of a Jew. Were a company to discriminate
with the public on lines of creed the public would be justified in
retaliating.