their spiritual welfare and the decent support of the Church are pressing. It will be well, therefore, as was the wont of our forefathers, and as was done in the early days of the Church, to establish weekly classes of catechism, which all the children of the parish should attend; for the better success of this measure let the zeal of pastors in fulfilling their duty and the love of Catholic parents leave no effort unspared. (Cf. Conc. Pl. Balt. III., No. 198.)

X. No reproach, either in public or in private, shall be cast upon Catholic parents who send their children to private schools or to academies where a better education is given under the direction of religious or of approved and Catholic persons. If they make sufficient provision for the religious training of their children, let them be free to secure in other ways that education which the position of their family requires.

XI. It is greatly to be desired, and will be a most happy arrangement, if the bishop agree with the civil authorities or with the members of the school board, to conduct the school with mutual attention and due consideration for their respective rights.

While there are teachers of any description for the secular branches, who are legally inhibited from offending Catholic religion and morality, let the right and duty of the Church obtain of teaching the children catechism, in order to remove danger to their faith and morals from any quarter whatsoever.

It seems well to quote here the words of our Holy Father, Leo XIII (see the Pope's letter to the archbishop of New York and to the bishops of the province): "We further desire you to strive earnestly that the various local authorities, firmly convinced that nothing is more conducive to the welfare of the commonwealth than religion, should by wise legislation provide that the system of education which is maintained at the public expense, and to which, therefore, Catholics also contribute their share, be in no way prejudicial to their conscience or religion. For we are persuaded that even your fellow-citizens who differ from us in belief, with their characteristic intelligence and prudence, will readily set aside all suspicions and all views unfavorable to the Catholic Church, and willingly acknowledge her merit, as the one that dispelled the darkness of paganism by the light of the Gospel and created a new society distinguished by the luster of Christian virtues and by the cultivation of all that refines. We do not think that anyone there, after looking into these things clearly, will let Catholic parents be forced to erect and support schools which they can not use for the instruction of their children."

XII. As for those Catholic children that in great numbers are educated in the public schools, where now, not without danger,

they receive no religious instruction at all, strenuous efforts should be made not to leave them without sufficient and seasonable instruction in Catholic faith and practice. We know by experience that not all our Catholic children are found in our Catholic schools. Statistics show that hundreds of thousands of Catholic, children in the United States of America attend schools which are under the control of State boards, and in which, for that reason, teachers of every denomination are engaged. Beyond all doubt the one thing necessary, i.e., religious and moral education according to Catholic principles, is not to be treated either lightly or with delay, but on the contrary with all earnestness and energy.

The adoption of one of three plans is recommended, the choice to be made according to local circumstances in the different States and various personal relations.

The first consists in an agreement between the bishop and the members of the school board, whereby they, in a spirit of fairness and good will, allow the Catholic children to be assembled during free time and taught the catechism; it would also be of the greatest advantage if this plan were not confined to the primary schools, but were extended likewise to the high schools and colleges, in the form of a free lecture.

The second: To have a catechism class outside the public-school building, and also classes of higher Christian doctrine, where, at fixed times, the Catholic children would assemble with diligence and pleasure, induced thereto by the authority of their parents, the persuasion of their pastors, and the hope of praise and rewards. The third plan does not seem at first sight so suitable, but is bound up more intimately with the duty of both parents and pastors. Pastors should unceasingly urge upon parents that most important duty, imposed both by natural and by divine law, of bringing up their children in sound morality and Catholic faith. Besides the instruction of children appertains to the very essence of the pastoral charge; let the pastor of souls say to them with the Apostle: "My little children, of whom I am in labor again until Christ be formed in you." (Gal., iv., 19.) Let him have classes of children in the parish such as have been established in Rome and many other places, and even in churches in this country, with very happy results.

Nor let him, with little prudence, show less love for the children that attend the public schools than for those that attend the parochial; on the contrary, stronger marks of loving solicitude are to be shown them; the Sunday school and the hour for catechism should be devoted to them in a special manner. And to cultivate this field, let the pastor call to his aid other priest, reli

gious, and even suitable members of the laity, in order that what is supremely necessary be wanting to no child.

XIII. For the standing and growth of Catholic schools, it seems that care should be taken that the teachers prove themselves qualified, not only by previous examination before the diocesan board and by certificate or diploma received from it, but also by having a teacher's diploma from the school board of the State, awarded after successful examination. This is urged, first, so as not to appear regardless, without reason, of what public authority requires for teaching. Secondly, a better opinion of Catholic schools will be created. Thirdly, greater assurance will be given to parents that in Catholic schools there is no deficiency to render them inferior to public schools; that, on the contrary, everything is done to make Catholic schools equal to public schools, or even superior. Fourthly, and lastly, we think that this plan would prepare the way for the State to see, along with the recognized and tested fitness of the teachers, that the laws are observed in all matters pertaining to the arts and sciences, to method and pedagogics, and to whatever is ordinarily required to promote the stability and usefulness of the schools.

XIV. It is necessary that what are called normal schools should reach such efficiency in preparing teachers of letters, arts, and sciences, that their graduates shall not fail to obtain the diploma of the State. For the sake of the Catholic cause, let there be among laymen a growing rivalry to take the diploma and doctorate, so that, possessed of the knowledge and qualifications requisite for teaching, they may compete for and honorably obtain positions in the public gymnasia, lyceums, and scientific institutions.

The knowledge of truth of every kind, straightforward justice united with charity, the effulgence and appreciation of the liberal these are the bulwarks of the church.

arts

All the above was read and considered in the meeting of the archbishops, the difficulties answered, and the requisite alterations made, November 17, 1892.

II. RELIGIOUS INSTRUCTION AND PUBLIC SCHOOLS [From Wenner, George W., Religious Education and the Public School, pp. 188-190.]

Recommendations of the Special Committee of the Federal Council of Churches of Christ to consider Ways and Means to Promote Week-Day Instruction in Religion (1912).

1 Representing thirty-two denominations and 16,000,000 members.

1. That the Federal Council again place on record its resolutions of 1908:

That there can be no true and complete education without religion; to provide adequate religious instruction for their children is the duty of the churches, a primal and imperative duty. That the hour at Sunday-school, the religious exercises of the public school and the ethical instruction of the public school, through the personal influence of the great body of religious public school teachers, do not meet the requirements of adequate religious instruction. That to provide religious instruction for their children is not only the duty of the churches, it is their inherited and inherent right, and this right should be recognized by the State in its arrangement of the course of school studies."

2. That whenever and wherever public sentiment warrants such a course, the public schools should be closed for half a day for the purpose of allowing the children to attend instruction in religion in their own churches. As compared with other Christian countries, an allotment of eight per cent. of school time for religion would not be an immoderate allowance.

3. That where it is not feasible to obtain a portion of the time belonging to the school curriculum, the churches should see to it that after school hours on week-days, at least one hour's instruction in religion be given to each child of the congregation.

4. That ecclesiastical bodies and theological seminaries be urged to give increased attention to the pedagogical training of candidates for the ministry.

5. That as citizens, having in mind the highest ideals of education, we exercise care in the selection of teachers and superintendents of public schools with respect to their religious character and the personal influence they would be likely to have upon their pupils.

6. That we invite the National Education Association, the Religious Education Association, and other Associations interested in this subject, to appoint committees to confer with our committee on ways and means for promoting week-day instruction in religion. 7. That the further consideration of the subject be entrusted to the Federal Council's Standing Committee on Education, with the request to report from time to time to the Executive Committee, and at the next meeting of the Federal Council.

III. THE CHURCH AND STATE UNIVERSITIES

The rise of the state university has moved the center of gravity of higher education from the Church to the State.

The new relations that are developing between the Church and the State with respect to the latter's higher institutions are represented by the following summary of results of the Third (1910) Annual Conference of Church Workers in State Universities.

[From "Church Work in State Universities," Report of the Third Annual Conference of Church Workers in State Universities (1910). Edited by Galpin, C. J., and Edwards, R. H.]

1. POINTS OF GENERAL AGREEMENT

(1) Each denomination ought to give national recognition to the church movement at state universities.

(2) The local church of each denomination at the state university center has a special function as an agent of the denomination in the state and nation, acting for the various churches where they cannot act for themselves.

(3) The work of the denomination by and for the university constituency, both teachers and students, should be done in close connection and coöperation with this local church.

(4) The pastor of this local church should be one of the most capable leaders of his denomination.

(5) In the several larger state university centers, a special representative should be provided by the state or national denominational body, to do religious work in the university community. This religious worker should be closely related to the local church.

(6) The Young Men's Christian Association and the Young Women's Christian Association are specialized institutions acting in certain inter-denominational connections where the denominations cannot effectively act themselves.

(7) The placing of capable men at once on the university field should precede the determination of what kind of buildings to erect, and should not be delayed for the raising of permanent endowments.

2. SOME SIGNIFICANT TENDENCIES

(1) Credits allowed toward diplomas by the University of Iowa for religious courses given outside the university, on examination and approval by a committee of the university faculty.

(2) A School of Religion at the University of Michigan which brings together all the courses of religious instruction given by the