Public School Education

by Michael Müller

We live in a time of great activity and change, and intense worldliness. "Men run to and fro and knowledge is increased." Would that we could feel that there is an increase also in integrity and virtue, and respect for Religion. We all know that it is not so. So far as we can form accurate ideas of the social and religious condition of men at any particular period in the world's history, we may doubt whether the words of the Apostle St. Paul, describing what shall come to pass in what he calls "the last days," ever touched any people so closely as they do those of our times and country. "Men," he says, "shall be lovers of themselves, covetous, haughty, proud, blasphemous, disobedient to parents, ungrateful, wicked, without affection, without peace, slanderers, incontinent, unmerciful, without kindness, traitors, stubborn, puffed up, and lovers of pleasure, more than lovers of God." Well may the Apostle speak of such times as "dangerous times." When the moral atmosphere we breathe is so full of what the Scriptures call "the spirit of this world," we can only hope to escape its corrupting influences by doing all in our power to diffuse Christian principles among the rising generation, by means of truly Christian schools.

The arrangements can be made without disturbing the general system. It is this: "Let the State aid, but not direct, a system of plain English education, confined to all those whose circumstances are limited, or who are left destitute, or orphans. Let all religious denominations, when they desire it, have the privilege of conducting their own schools, subject only to general uniform inspection and examination on the part of the State, and have their proportion of the school-moneys." The wealthy classes will know how to take care of the education of their own children, as they do of their family affairs in other matters.

The advocates of this "Denominational System" yield to none in their endeavors to secure to all the children within the State a good, solid, and practical education, according to the religious convictions and circumstances of all. This, they claim, is not, and cannot be furnished on the present plan. They do not, as falsely charged, desire to distract or divide, or introduce sectarianism into the Public Schools; on the contrary, they wish to satisfy conscience by yielding to all others what they claim for themselves, and cannot help denouncing the present system as practically resulting in a form of sectarianism worse than any yet professed: to wit, "Indifferentism."

If the "Denominational System" was adopted, it would satisfy and do justice to all, and, at the same time, excite such rivalry and competition among teachers as to advance education, whilst it diminishes its cost in the same ratio. We have seen that it costs about four times as much to give the miserable infidel instruction in the Public Schools, as it does to give a good Christian education in the denominational schools. What possible objection, then, can there be to adopt the denominational, or separate system, when it costs four times less, and imparts, to say the least, as good an education to the greatest number of children? It is no argument to urge that schools would be sectarian. We have sectarian churches, and various shades and differences of belief, already. This would not alter one or the other a particle. The State cannot impose uniformity on churches; why force it on schools? Indeed it is worse, inasmuch as this scholastic conformity or uniformity is against all religions, and in favor of infidelity, or the no-religious sect, if there be such a one. It discriminates against the believers, and is in favor of the unbelievers.

But it is easy to see what the matter is. It is not religion these men fear so much as competition. One session's trial of the separate system would so clearly demonstrate to the public the economy and advantages of this plan, that the troop of paid teachers, officers, musicians, and others, who are fattening at the expense of a credulous people, would be exposed, and have to take their "carpet-bags" and tramp. However, I have no cause of quarrel with the employés, male or female, of the Public Schools. They do not elect themselves, nor make their salaries, and they are not to be blamed for taking them. If the clever gentleman who draws (in one State, at least) $2,750 for ten months, four hours' a day work, or the accomplished lady who gets $2,000 for the same time and labor, or the three musicians at $2,000 each, or the humble, but perhaps not less useful, corps of "school-sweepers" (janitors), who are rewarded with $16,886.50, or the officers (three), who pocket $14,457.90 salary, and $20,771.96 office-expenses!! are so handsomely rewarded, it is their good fortune, and not their fault. There is, doubtless, a great deal of human nature in their composition, as well as others.

There is no earthly way of giving satisfaction to all, except by granting the denominational system, thereby leaving to all sects and denominations, as well as to those who do not range themselves under any specific form at all, to apply a fair proportion of the school-money. All those who prefer the present plan would have no change to make, and all those who desire the separate plan would have the right to select their own class-books and teachers; in other words, would have the interior management of their own schools. This is the way church matters are managed to the satisfaction of all. Peoples' views and convictions on education are just as conscientious and distinct as on religion, and they have just as good a right to them. If any man denies this truth, I would like him to give his reasons.

There is one other thing to be taken into consideration here: if, as is claimed, all, from the highest to the lowest, have a right to an education at the hands of the State, and if, as is admitted, all should be instructed in their moral and religious duties, if not by the State, at least by their parents and pastors, who will instruct the poor little orphans, the very class for whose benefit the public provide an education—who, I say, will instruct them in the way they should go? who will answer for these little "waifs of society"? They ask for bread, and the State gives them a stone; it has, with the best intentions in the world, no better to give them. These considerations have compelled most of the European States, as well as our neighbors—the Canadians—to abandon the godless system, and establish separate schools, when asked to do so by the members of any denomination.[G]

There is no exception to this rule, except here! With all our boasted progress, we are behind all civilized nations in this important particular.

Now by adopting this fair method, the poor orphans and ragged children, who have the first and best claim of all, would be educated. As it is, it is a notorious fact, that as far as Public Schools are concerned, they are left out in the cold. This fact is capable of being demonstrated to any lady or gentleman who will visit the Catholic orphanages and poor schools of any city. If any one doubts this, and does me the honor of putting himself at my disposal, I will show him or her thousands of such poor ragged little ones in one evening. Now is it not drawing largely upon public credulity, as well as on the public purse, to ask for thousands for high schools, and normal schools, etc., to educate the children, in great part, of the rich, or, at best, comparatively well to do, and turn their backs on the poor fatherless orphans and the ragged children of the poor widow or laboring man? Will anybody who has his eyesight doubt or deny this? If so, he can be convinced, any day of the week, by looking at the class and style of boys and girls who go to the upper Public Schools, and observing the boys and girls (several hundreds in number) who go to the poor schools of the Sisters of Mercy, or, in fact, to any other charity convent school.

The Bible, or religious education in schools, will ever come up to vex and torment the public, especially the Catholic portion of the community, until the right of separate schools is granted. It is especially the Catholics that do and must insist upon having separate schools, for it is the Catholics that have always done all in their power to establish and maintain the republican form of government, and it is through the influence of Catholicity alone that our Republic can be maintained, and increased in power and glory.