That there is nothing in the American school system to supply the defects of American home education no Catholic will need to be assured. The whole system rests upon the principle that the school-teacher has nothing to do with the cultivation of the moral nature of his pupil. His duty is limited to the atlas, the copy-book, and the multiplication-table. The pretext upon which this rule has been adopted, says M. Jannet, is respect for all religious beliefs, but its real end is to create a generation without any positive religious belief whatever. Zealous Christians even among Protestants are not deceived by it. A report upon the state of schools in Pennsylvania in 1864 says: “The importance, not to say the absolute necessity, of religious education becomes day by day more apparent. If we wish to maintain our institutions, it is essential to raise the standard of character and to revive among our people the spirit of Christianity. The generation which will soon succeed us should not only be skilful of hand, stout of heart, and enlightened in mind, but it must learn also to love God and man and practise duty.” But unfortunately, continues M. Jannet, such remonstrances have proved unavailing, and the “unsectarian” system is now permanently established—a sad result for which the Protestant clergy is in great part to blame. Nearly all of them approve the system, in the belief that Sunday-schools will be sufficient for religious instruction; but “true Christians point out that this separation of the two branches of education tends to make religion regarded as something foreign to
the practical affairs of life.” Our author shows how steadily the godless theory of education has gained acceptance; he perceives the growing disposition to enforce it by the authority of the federal government, and make it obligatory upon the States to provide irreligious schools, and upon the people to use them. In the progress of this destructive tendency he traces the influence of German ideas, political, pseudo-philosophical, socialistic, and atheistic, in which lies one of the greatest dangers of the republic. “Two things strike us in these new currents of opinion: on the one hand, their opposition to the old bases of Anglo-Saxon ideas and liberties under which the United States lived until about 1850; on the other, their identity with the principles disseminated in Europe by the revolutionists. It is impossible for an impartial observer not to recognize here the effect of one and the same cause acting in accordance with a well defined aim. This cause, this agent, let us say at once, is Freemasonry. It is easy to judge of the real purpose which it has in view by studying it in the United States. There the conflicts and passions of the Old World have no place; what Freemasonry seeks to accomplish is the destruction of all positive religion and of every principle of authority in man’s political and social relations.”
Protestantism, far from checking these disastrous tendencies, has allowed itself to increase them; and even if it had the will to constitute itself the defender of the state and the family, it is torn by intestine divisions and driving rapidly towards disintegration. Yet M. Jannet does not quite give us up for lost. “The crisis which is now passing over the country and checking
its material prosperity may be the signal for a reform, in forcing honest men to recognize the vices of their institutions and the corruption of their manners.” There are four influences which he hopes may combine to save us. These are, 1, the wisdom and energy of the people of the South, who, after ten years of persevering efforts, have at last begun to recover the direction of their local affairs, and to clear away “the ruins caused by the war and the domination of the Radicals.” 2. The success obtained by the Democrats, or rather the Conservatives, in the elections of November, 1874, and April, 1875—a success that will put an end to the despotism with which the Radicals have cursed the country for fifteen years. We give these two points for what they are worth; of course we do not believe that there is any such fundamental difference between the people of the North and the people of the South, the people who call themselves Republicans and the people
who call themselves Democrats, as M. Jannet imagines. 3. The great number of American families who, in the midst of corruption and disorder, have faithfully preserved the virtues and domestic habits which lie at the foundation of all prosperous society. 4. Lastly and chiefly, the marvellous progress of the Catholic Church.
We make no comment upon this portion of his essay, but we end our review with a few lines from his closing paragraph which it will do us Americans, at the beginning of our new century, no harm to take to heart: “In all countries, in all times, under the most diverse historical and economical conditions, the moral laws which govern human society are unchanging and inevitable. Founded upon the decalogue, nay, upon the very nature of God, the distinction between good and evil knows no mutation. Everywhere men are prosperous or unfortunate, according as they keep the divine law or break it.”
[127] Les Etats-Unis Contemporains, ou les Mœurs, les Institutions et les Idées depuis la Guerre de la Sécession. Par Claudio Jannet. Paris: E. Plon et Cie. 1876.