The Findlay Jeffersonian. [volume] (Findlay, Hancock County, Ohio) 1870-1881, 1875-09-10
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COMMON SCHOOLS AND CATHOLIC
PREJUDICE.

uals, is true OF doctrines, OF sentiments,
of politics, of principles, on which the
good of the community depends.
1t is an error TO suppose that the man
ifestly good in law, in society, or in in
dividuals, is without enemies. Good Is
positive: so is evil; but good is often /
passive. while evil is active. Relying on |
the inherent virtue of cause, its friends |
may find their best purposes subverted, |
because an evil, combining various mo
tives, has been urged against what, from
a narrow view, may appear partial and
no: general in its excellence.
II il an American maXim-pOlitical
and social-agreed upon, and acted
from, in all public concerns, that the
majority should rule. 1t is wholesome
and Just maxim, but it may sometimes
operate Oppressively; and, prejudice
may be so stimulated that it becomes
powerful enough to accomplish much
greater wrong than is wrought by the
special application of the general rule.
1t is principle claimed by American
sentiment, and indOrsed not only by
statute, but by organic law, in most
American States, that that the people #
the State should educate the children Of
the State, because intelligence is essen
tial to good government among people
which chooses its own lawmakers and
law-administrators.
To the Just exercise of intelligence,
morals are necessary, and therefore 1t Is
imperative that the education for which
the State pays, should teach correct
principles of action between men. Ac-
countebiIity to sod and responsibility
TO law are within its sphere; but theo-
ries, doctrines, and dogmas which stand
between God and men are not. Who
ever demands them is a bigot, and who
ever attempts to teach them violates his
trust. Common schools are the instru
mentality through which the property
| of the State must educate its children
common, in the sense of schools for
Il
in character or narrow in scope.
| The enemies of liberal common
school system may be divided into three
classes:
Those who oppose it because they are
unwilling TO be taxed.
Those who, from exclusive peculiari-
ties, are unwilling that their children
should associate with the vulgar or rude.
Those, who from devotion to certain
their children not only to be instructed
in those forms and ceremonies, but to
be prevented from knowing any other
1t is from this latter class that the
most active organized opposition springs
1t is ready at all times to combine with
the other classes, and is, therefore, the
| most dangerous Unless the friends of
common schools know and watch it,
serious evil may be insidiously accom-
| plished. 1t has attempted open inter
| ference in several cities, and has been
severely rebuked, as it always will be
when it is understood. But, as under
various pretexts, it is constantly persist
| ent, it demands constant vigilance on
the part of its opponents. Some few
years ago it caused the publication of
several violent pamphlets, and is seeking
expression and opportunity of complaint
now ia magazines and newspapers.
In the Catholic Quarterly Reoie'C, ed
tied by Orestes 4. Brownson, for Janu-
airy, 1858, is an article on Common
Schools which may be regarded rs the
exponent of persistent class to-day.
1t states its objections TO common
schools as follows;
I'VE object to the common school
system as established in our free repub-
lic-freer in everything else than in this
| because it compels us TO pay taxes for
the support of schools to which we can
not conscientiOuSly send our children.
The necessary result is, that we are
forced to incur the enormous expense of
erecting and supporting other schools
for their education, if we would educate
them at all. Z We are even an
tiquated enough in our notions TO believe
that it is our sacred duty TO rear up our
children in the discipline and correction
of the Lord" and to bequeath to them,
as the most valuable of all legacies,
good religious impressions and good
sound religious education. This is, we
are quite sure, the most importont ele-
ment of education-ay, ''the one thing
necessary" and this essential branch of
instruction is not. and cannot be, taught
in our common schools, as at present
constituted.
That looks very well to one whose L.
norance or prejudice prevents him from
making just comparisons from practical
observations in society; but how soon
its force departs from it, any candid man
who is acquainted with the practices OF
our common schools, when placed in
iuxtaposition with the following bitter
calumny, will readily see.
''Our youth are practically trained up
| under our common school system TO
make money, honestly if they can, but
at all events 70 make money. They are,
indeed. taught TO be moral and virtuous,
at least so far as will be convenient and
conducive TO the main chance; knowing
well that honesty is the best policy,
and that n moral man, reputed virtuous
by his neighbors, will have much more
weight in society. and will be much more
likely make money and be- well-tO-dO
in the world. tnGn one who has not such
| a reputation Religion is all very well
in its way il makes n man respectable
in this world, besides fitting him, prob
ably, for the next; but it must not sit
too heavily on us, Rueh less clog our
progress towards wealth and worldly
eminenee. Is not man a progressive be-
ing, and was he not made for society I
what is the benefit of a religion which
represses our energies, and keeps us be-
hind our rivals in the race of life Relig-
ion must be adapted to the spirit of the
age, or we will have none of it; and to
be adapted TO the spirit of the age, it
must be elastic, and fast" and very pro-
gressive!"
1t is unnecessary. except among those
for whom the above lines were expressly
written, to undertake any denial what
ever Of its false allegation, and We pro-
ceed to notice other passages equally re-
freshing to the mind which admires I'M
scrupulous boldness. Take, then, the fol-
lowing:
II ~