« НазадПродовжити »
Hospital, An Ancient : The Paris Hôtel-
Dieu.- The Countess de Courson, 451
Panama Canal, The.- Bart E. Linehan, 176
· · · · 485
Francis Dennehy, . . . . 228
The Weaver.-N. F. Degidon, . .
Katherine Brézy, . . . .
Drake, . . . . . .
Their Number and Prospects.- Rev.
. : 143
New York Review, The,
: : 130, 641
Abbess of Vlaye, The, . . . . 256
120 Apocalyptical Writers, 'The Messages of the,. . .
248 Beardsley, Aubrey, Last Letters oi, : Bell in the Fog, The, .
129 Blessed Virgin in the Nineteenth Century, The, . .
259 Blockaders, The, .
408 Brakelond, Chronicle of, .
408 Buch der Bücher, Das, i
123 Burden, Emmanuel,
407 By What Authority ?
403 Cardome, . . .
261 Cenacle, I he, . .
645 Chicago Daily Review, .
845 Christian Gentlewoman, The, and the
Social Apostolate, . . . . 410 Christ, La Divinité du, .
840 Church of God on Trial, The, Constitutional Law in the United S 543 Crucible, The, . . Divine Fire, The,. .
129 Dorset Dear,
543 Englishmen of the Sixteenth Ce Great,
: Eternal Life, The, :
537 Faithful Soul, The Sanctuary of the 393 Faith, The Light of, .
538 Fotheringay, The Tragedy of,
692 Friendship's Fragrant Fancies,
845 Garden of Allah, The, . .
545 German People, History of the
117 Girls, Stray Thoughts tor, . Glenanaar, .
832 Holy Confidence ; or, Simplicity with
532 Immortality of the Soul,
259 Infaillibilité et Syllabus. Réponse aux
"Études,” . Intemperance, .
124 Justin : Apologies,
• 255 Juvenile Round Table, .
405 Knox, John, and the Reformation, 693 Leecroft, Nora, The Temptation of, 130 L'Église catholique, la Renaissance, le
Protestantisme, . . L'Église et l'État Laïque, .
398 Lethe, The Waters of, . .
201 L'Étude de la Sainte Ecriture,
551 Livre d'Isaïe, Le, . Love of Books, Lynch Law,
543 Man-God, The Suffering, .
Martyrs of the Primitive Church, His
toric, . Mirror of a Mystic, Reflections from the, 304 Missions, A Short Handbook of, . . 551 Moral Education, . More, Thomas, Knt., Life of,: : : Morning of Life, In the, .. Nazareth et de Ses Sanctuaires, Histoire
de, . : Nut-Brown Joan, ini catholic ReliObjections against the Catholic Reli
gion, Answers to, ... · 122 Old Land, For the, Old Testament, Historical Criticism and the,
. 244 Pascal, 'Selon, La Vraie Religion,' : Pathfinders of the West, :. . Politique Religieuse et Séparation,
· 836 Portraits de Croyants au XIXe. Siècle, 539 Poverty, . . ..
399 Psalmody, Rules for, . .
257 Red Branch Crests, The, . . . . 130 Réforme, Les Origines de la,
• 249 Religion and Art, . .
529 Religion and the Higher Life.
125 Religion, Certainty in, , .
• 250 Religion of Duty, The, . . Religions et Sociétés, . .
Spirit of, . ..
Church, : :
Lady of Carmel, The Life of, . 122
lege Chapel on Various Occasions, Seton, Elizabeth, . Seventeenth Century, Portraits of the
533 Socialism, Socialism and Christianity. . . . Solesmes Plain-Chant, A Complete and
Practical Method of the, . '. Souvenirs Politiques-1871-1877, . . Spencer, Herbert, . Spiritual Despondency and TemptaSpoiled Priest, A., Visitation Order, Jubilee Gems of the, 406 Walking Delegate, The, . . . 400
THERE is now on foot in this country a move
ment to provide for the religious instruction of our children. It has been organized in an association whose members represent all varieties
of educational interests. But a short time since its deliberations were held in Boston, and the views then expressed have found an echo in every part of the United States. That differences of opinion should exist as to the practical execution, is only natural. But these differences cannot obscure the significant fact that American educators are practically agreed upon the necessity of giving to religion a larger place than it has hitherto held in our educational scheme.
To the Catholic mind this turn of affairs is particularly interesting. The Church, it is true, has been kept rather busy for a century or so with the development of her own schools
-too busy, perhaps, to follow in all their details the various modifications introduced into other systems. But she cannot help noting a change of attitude on the part of non-Catholics which is in itself so important and which may have far-reaching consequences. Simply as an observer of events, she is interested to see the lessons of her own long experience confirmed and emphasized by the experience of the present generation.
There remains, of course, this radical difference between the position of the Church and that of other teaching agencies: while these may spend much time and thought and energy in Copyright. 1905. THE MISSIONARY SOCIETY OF ST. PAUI. THE APOSTLE
IN THE STATE OF New YORK.
the discussion of ways and means, the Church must continue without pause or delay the work of religious education. She cannot afford to postpone the application of her principles until a theoretically perfect arrangement has been devised. Her care is for the child of to-day—not merely for the children who are yet unborn. She has to deal with actual conditions and not to wait for those that are ideal. As in the past, so in the future, her aim must be to develop and maintain the spirit of religion in the souls of her children by every means which she can consistently adopt. If the present movement shall result in any practical system of religious instruction, so much the better; if not, she will regret the failure, but she will not desist from her own endeavor. Whatever the final outcome, it is certain that this whole matter of moral and religious education is receiving just now more careful attention and more thorough discussion than ever before. It has become a matter of scientific investigation with methods of its own and with a literature that grows rapidly. It occupies a larger place in our general reviews and it finds scholarly treatment in reviews more specially devoted to its problems. Now all these inquiries as to the method of religious instruction pre-suppose what has been accomplished in the field of secular instruction. They assume, quite correctly, that the moral and religious training of the child must be adapted to the nature of the child, must respect the laws of mental development, and must profit by every new insight which can be gotten through the analysis of mind. In a word, it seems clear that the teaching of religion will be based upon the findings of psychology. We are not, perhaps, agreed as to the scope and nature of this science; and much less as regards the interpretation of its latest results. Psychology itself has developed to such an extent, within the last few decades, that it is hard to say just where its boundaries are, and just what it has accomplished on the side of practical application. Nevertheless, there are certain large conclusions which may be regarded as fairly secure; certain principles which, in the main, are accepted as the basis of educational theory. On these, likewise, moral and religious education must rest. But again we should remember that instruction implies something more than method; it implies content. Teaching means that there is something to be taught. The teaching of religion means that there is some definite system of belief and practice which must become the mental possession of the child. Religious education, therefore, involves necessarily these two factors: the mind of the pupil and the doctrine of the Church. If, then, method is to be based on psychology, the form of religion is, in a measure, subjected to psychological tests. Religious practices that are at variance with psychological principles will bid defiance to correct method ; and conversely, those forms and practices which conform to the laws of psychology will not only find their advantage in right method, but will also aid considerably in making the method right.
My purpose just now is to inquire into the educational value of Catholic teaching and practice. I do not ask whether this or that particular method, these devices or those others, are in accordance with the principles of psychology. I propose rather to look at the work of the Church as a whole—not merely what she does in the schoolroom, but also what she does in her worship, her ministration, her discipline, her preaching of the Gospel of Christ. The Church has been the teacher of mankind for two thousand years. She has had experience with all races and classes of men. She has ex, pounded to them the highest of all truths in preparation for the highest of all destinies. The question that I now wish to discuss is this: How far does the Church, in teaching morality and religion, conform to the principles of psychology ?
It is needful at the outset to understand what we mean by “Catholic education.” What are its essential characteristics, aims, and methods ? Wherein does it differ from other educational systems; and what warrant has it for so differing?
In reply, I would say :
First.—The Catholic Church maintains that intellectual, moral, and religious education cannot be separated without detriment to the mental life. They are in reality parts of our education. Knowledge alone is not a sufficient guide for conduct, and moral training which leaves religion out of view is inadequate.
Second.-In the matter of religious education, the Churr holds that instruction and practice must go together. not sufficient that the child be taught what he is to be He must also be trained to live out his belief in actior