In addition to this system of free primary education, there was the vast system of colleges and academies connected with the university, the advantages of which were at the command of the most limited and humble means.
It would be interesting to ask some of the high-school graduates in this country the simple historical question, “Who, in modern times; have done most for free education?” General Grant has doubtlessly contributed liberally towards it; so, it is to be presumed, has Mr. Blaine; so have many other distinguished lecturers on the subject of education. But if the question is rightly answered, the date will have to be assigned much earlier, and St. Joseph Calasanctius, Venerable de la Salle, Catherine McAuley, and a hundred thousand other “Papists” will have to take precedence of our illustrious fellow-citizens. The spectacle of one Christian Brother, or Ursuline Nun, or Sister of Mercy whose life is devoted to the instruction of the poor, with no recompense but the sweet privilege of being worn out in the service of fellow-men for the sake of Jesus Christ—such a spectacle as was afforded by the gifted Gerald Griffin, or by Mother Seton in our own country, and is daily shown among us by thousands of calm, intelligent men and amiable women, in the various religious orders—this is a testimony to education which none but Catholics can produce. And yet these men and women, these bright martyrs of charity, are they whom it is thought good to attack by every means within the reach of calumny.
Let it be understood that we do not overlook the efforts made by noble men and women in the ranks of Protestantism. Though few, and insignificant in intensity of zeal when compared with the daily and common sacrifices made by Catholics, nevertheless it must be borne in mind that these isolated attempts have been ineffectual, save only in so far as they have produced imperfect copies of the great works of Catholicity. Protestantism, as such, has never prompted or organized any great attempt at general free primary education. Indeed, it might be safely challenged to produce any instance of the kind. And if the American people to-day were to be seized with remorse for its injustice towards Catholics, and to propose immediately to do away with all public schools, we should object most strongly on the ground that no adequate means would then exist for the education of Protestant children. The problem of general education has never been faced by Protestantism. The system of godless education is an extremely modern and thoroughly pagan idea. If it has found favor among the leaders of Protestantism, this has been because they have accepted it as a solution of the educational problem; not having given the matter sufficient attention to observe the ruinous effect which it is producing on themselves.
From similar thoughtlessness comes their maintenance of the present system. It is a comparatively cheap solution, as far as individuals are concerned. It calls for no sacrifices. It is supposed to be sufficiently Protestant as long as the Bible is read in the schools. But if the present movement of the infidel party succeeds, and the “common” schools are reduced to purely irreligious institutions, the matter will soon force itself upon Protestant attention. We are convinced that they will perceive that Catholics have given the subject much more consideration than they supposed, and have been right throughout. Many of them will regret having misunderstood our views, and will be prepared to endorse the proposition that such schools are subversive of Christianity and demoralizing in their tendency. They will then endeavor to repair the evils which may still result from their ill-judged neglect of Catholic remonstrance. They will demand to be put upon at least an equal footing with infidels, probably with as much vehemence as Catholics have demanded an equal footing for all citizens alike. If they find themselves hopelessly debarred from this by the radical changes in the constitution which some of their number are even now proposing, they will impeach these amendments. This failing, they will find themselves in the position in which Catholics now are. Then, for the first time in history, will Protestantism have a fair chance to show how much it cares for education.
But, as already intimated, it is not necessary to cross the seas to discover testimony in rebuttal of the gratuitous slander which is urged against Catholics. Nor is there need to summon from the tomb the teachers of those who founded the so-called Reformation, nor to institute an historic comparison between the labors of Catholics and Protestants. Still less need is there to attempt to penetrate the future as to what Catholics may do for education when they are relieved of one-half of their present twofold burden.
We live in the XIXth century and in America; and in this, very age and country Catholics are doing more for education than is actually done by any other denomination, and, in proportion to their numbers and means, more than is done by all other denominations put together, which outnumber Catholics by at least four to one—Catholics, forsooth, who are impudently charged with being opposed to primary schools and collegiate training!
This assertion will doubtless sound strangely in the ears of those who have allowed themselves to remain in ignorance of the facts which we shall presently adduce. But, in view of them, it will be acknowledged that our statement is the most modest that can be made, and that, if disposed to be boastful, we could increase it many fold without fear of exaggeration. Catholics in this country have, it is true, no great university such as those produced by the efforts and endowments of generations. Besides the lack of time necessary for such a development, two other causes have thus far prevented its origin. The first is the poverty of Catholics here—not simply their lack of means—but the fact that the extent of the country and the comparatively small number of very wealthy families require that educational institutions of the higher class should be plentifully distributed. Secondly, Catholic resources have actually been applied to satisfy this condition of things. We feel quite sanguine that, before the close of the century, in spite of all disadvantages, a Catholic university of the very highest character will be established here; but, without it, there exist at present, in every city of importance throughout the Union, colleges which, for scholarship, will fairly compete with the chartered universities of this country, and which, in certain localities and in special departments, will surpass their older and more pretentious rivals. Although these colleges do not approach the ideal of a university—i.e., a great city of learning, which can no more be built in a day than a great commercial metropolis—nevertheless there is no reason to be ashamed of our colleges. Scarcely one of them can be found which does not contain the children of non-Catholics, sent thither by the preference of parents and guardians. Our great academies for young ladies are recognized as possessing advantages which are without a parallel; and, as a class, the convent schools for girls are without even a rival, and contain a very large proportion of Protestant children.
Nor are Catholics lacking in efforts to provide primary education for Catholic children, although their efforts in this direction are sadly out of proportion to their necessities. In higher intellectual culture the wealthy are naturally interested. They must provide suitable education for their children. To do this in every place is a most severe tax upon them. Nevertheless, it has been their duty to accomplish this, and, at the same time, to subscribe liberally toward the education of the children of their poorer brethren.
The poorer classes, also, with less natural impulse to make sacrifices for education, exposed to the temptation of hundreds of proselytizing institutions, forced to pay also for the lavish expenditure of the public schools, have had to bear the burden of procuring the necessary instruction for their children without exposing them to sectarianism and the scorn of their religion too often openly manifested in the “common” schools. How far they have done their duty will presently be shown. Honorable men shall judge whether they have or have not valued education. But if it be suddenly discovered that they have valued it, let it be acknowledged also that they have acted as Catholics and from the deepest religious motives.
The general statistics of the Catholic Church in America are very imperfect. Nevertheless, from the Catholic Directory of 1875 a few figures may be gleaned which will abundantly sustain the statements here advanced. It is to be regretted that the statistics as given in the Directory are not more complete, those of some dioceses being quite minute and exact, those of others very imperfect.