REV. GEORGE A. LYONS, SUPERVISOR OF SCHOOLS, BOSTON, MASS.

The treatment of such a theme in this convention need call for no explanation. We are Catholic educators engaged in the noblest work to which the human soul can be impelled, fulfilling, each in his own way and to the best of his ability, the command of Christ to "go and teach." We are moulders of Catholic youth, and upon our efforts will depend largely the kind of men and women upon whom the Church in this country must rely in the future. All training of the young has for its end the forming of the men and women of the future. But, if we are to do this effectively, we must make clear to ourselves the kind of men and women we wish our children to become. St. Basil tells us that the children are in our hands like soft wax and can be moulded in any way. They are like young plants and can be trained as we wish. They are like canvas prepared for painting on which can be traced the outlines either of an angel or a devil.

In other words, our children may become men and women, either good, bad or indifferent. Much will depend upon the efforts which we make, and the manner in which they respond to these efforts, for the formation of their character. Hence, the necessity of grasping well the principles which lie at the root of this all-important work; so that we may labor intelligently and save our conscience with the thought that, if some of our children are to disappoint us in the end, it will not be through lack of effort or through faulty method on our part, but, despite all our efforts, that they do so. The aim, then, of Catholic education is the formation of character; and, that we may treat our subject. understandingly, let us first define our terms.

The word character is so commonly used, and in such a variety of ways, that, while we all possess a vague notion of what it means, we would, I am sure, without some reflection find considerable difficulty in defining it. The word itself comes from the Greek word which means to engrave. Hence character in its derivation means the impression stamped upon a coin to indicate

its value and to distinguish it from others. In this sense we speak of the sacramental character of Baptism, Confirmation and Holy Orders. Sometimes it is used as a synonym for reputation, and we speak of a man having a poor character. In its applied sense we find the Catholic Encyclopedia giving as a broad meaning of character, "The expression of the personality of a human being revealing itself in his conduct." In this sense we speak of a strong or a weak character.

It is not in any of these senses that we now speak of character. We shall adopt rather a narrower application of the word and, with the Encyclopedic Dictionary, define character as "The sum of the inherited and acquired ethical traits which give to a person his moral individuality," in which sense we speak of a man or woman of character. Better still, and along the same line, with Father Hull, of the Society of Jesus, in his lucid treatise on the Formation of Character, we may define character as "life dominated by principles," in this distinguishing it from life dominated by mere internal impulses or the circumstances around us. The man of character, then, does not think and speak and act on mere impulse or moved by the circumstances of the time and place. There is, according to the definition we have given, a fixed purpose and a consistency to all that he does. He may be a good man or a bad man; but he is so consistently and with deliberate purpose, because his life is ruled by principles, and strength and determination and firmness are everywhere manifest. Given the same conditions, as a rule he always acts in the same manner. The true purpose of education, therefore, is so to guide and fashion these principles that they may prove a wellspring of moral uprightness, and of virtuous thought, word and action, lasting through life.

There are just two elements which enter into the building of character: the original and inherited traits with which the child starts in life, which are commonly called temperament; and the dispositions and tendencies which he may afterwards have acquired. These are the two distinct component parts of which character is formed. The natural temperament comes to us as an inheritance, but the acquired tendencies and habits are largely dependent on the will. Hence each one by his will, in spite of his

inherited disposition and the influence of his surroundings, plays an important part in the forming of his own character, and becomes to this extent directly responsible for it.

Character has, therefore, been well defined as a "completely fashioned will," or better still, as "natural temperament completely fashioned by the will." It all resolves itself into a question of self-control. And in this sense, a well formed character is the habitual disposition of the will which controls the temperament and all acquired habits, directing them always towards what is good and noble. And so, says Bishop Ullathorne, "God makes our nature, our own will makes our character". Hence, we see the need of directing the will in the formation of character. And here, precisely, is where the teacher plays his or her part in supplementing the efforts of the parents, or, as it often happens, in supplying, as far as may be, for their inability or neglect. The child comes to the teacher with all the inherited tendencies of its individual temperament. It may be of bright and cheerful disposition; it may be sad and gloomy; it way be irritable and quarrelsome; it may be sluggish or even dull, all according to its natural temperament and the physical and mental qualities it has inherited. No fixed rule can be laid down for the training of such children. As far as possible the teacher has to form an estimate of the individual and, in his or her dealings, make allowances for difference in disposition. This may seem impossible in the management of the large number in a classroom; but, after all, there will be only a certain few who need special attention, the rest will be amenable to the common discipline.

There is much that is good in every child, although what is objectionable may seem to predominate. It must be the aim of every conscientious teacher to bring out into bold relief whatever is good, and gently to correct whatever is reprehensible; and this, as we all know from experience, requires prudence and tact and almost superhuman patience. How many a troublesome, selfwilled, and even vicious child, has thus been reclaimed and moulded and started on a useful career by the patient, persevering, sympathetic and encouraging help of a noble teacher! Only Heaven's recording angel ever can reveal it. But, this much we know well, that "they who instruct many to justice shall shine

as stars for all eternity" (Dan. XII, 3); and "he who causeth a sinner to be converted from the error of his way, shall save his soul from death, and shall cover a multitude of sins". (James V. 20).

In this, of course, we shall have to take into account the child's environment. "Evil communications", we know, "corrupt good manners", and a child will seldom be better than the company it keeps. Hence, if we wish to succeed, we must, when possible, strive to remove the child from all the influences which tend to corrupt. Thus, having prepared the soil by a sympathetic understanding of the natural disposition and temper of the child and having done what we can to remove all corrupting influences, we are ready to sow the seed which will bloom forth later into one of the noblest things of God-a man or woman of sterling, upright character.

Now, we have just two means by which we may accomplish this: our teaching and our example. And here it is that our religious teachers have a never-to-be-forgotten advantage; for they have the elevating, informing, ennobling support of their supernatural teaching. The natural virtues, it is true, and I wish to lay especial emphasis on this point, must not be disregarded; and punctuality, self-reliance, the spirit of honor, courtesy, respect for our elders, consideration for others, regard for the proprieties, etc., are all natural foundations upon which supernatural virtues can always be grounded, by regarding them, e. g., in the light of duty to God and charity toward our fellowman. Then, in addition to these natural virtues, beyond which mere secular education is not permitted to advance, we have the supernatural teachings of our Faith, than which no influence could be more potent in the building up of character. But, if the truism may be permitted, example is better than precept; and nowhere is its potency so marked as in the life of the religious teacher. The patience, gentleness, charity, fidelity, piety of the teacher mean more to the child than hours of instruction on the same; while any lack of these virtues in the teacher will do more to undermine the child's character than a large amount of evil influence on the part of its companions,

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Thus can the religious teacher above all others help in the formation of good moral character. Children so formed have always before them an ideal. It is the striving after this ideal which materializes and renders concrete the principles by which they live. Rightly formed character, then, is always based upon an ideal; and it is in helping the child to discover this ideal that the function of the religious teacher in the formation of character precisely consists. By precept and example, such as we have just described, the child is taught what it means to be a true man or woman of character. Gradually this concept becomes fixed in the mind and there is formed an ideal of what the child should be. The habitual striving after this ideal in all the various circumstances of life generates the habits of thought and word and action which become fixed principles of conduct. By his acceptance of these principles and his fidelity to them the child lays for all time the foundation of a rightly moulded character.

We are all influenced by ideals. How beautifully the story of Hawthorne's Great Stone Face, which as far as possible in his own words I shall repeat for you, illustrates this truth! The Great Stone Face was a work of nature formed on the perpendicular side of a mountain by some immense rocks, which at a distance resembled the outlines of a human face. The features were noble, and the expression grand and sweet, as if it were the glow of a vast warm heart that embraced all mankind in its affections, and even then had room for more. It was an education only to look at it. Hawthorne tells of a little boy, reared at the foot of the mountain, gazing at the face and saying: "Mother, if I were to see a man with such a face, I would love him dearly.” The mother told the boy of a tradition that at some future time a child should be born who was to become the greatest and noblest personage of his time, and whose countenance in manhood would have an exact resemblance to the Great Stone Face.

The boy never forgot the story. It was always in his mind whenever he looked at the Great Stone Face. He was dutiful to his mother and helpful to her in many things, assisting her much with his little hands, and more with his loving heart. In this way. he grew up to be a mild, quiet, unobtrusive boy, with more intelligence brightening his aspect than is seen in many lads who