The Intermountain Catholic. (Salt Lake City [Utah] ;) 1899-1920, 1903-08-01

mandS, contending that they are sim
ply feeders to ecclesiastical seminaTies
and religious orders.
What follows III "epIy is based on
conditions OF forty years ago. Never
! theless there is much food tor reflection
in Father Johns analysis Of the two
forms of education impaired, which
applies today as it applied when
Brownson wrote these Conversations
| OF Our Club. Ed. |. M. CT
CONVERSATION X CONTINUED
The point" said Father John, lis a
delicate one and we must not forget
! that the spiritual order is supreme over
the temporal, or that in all things the
| temporal is subordinate and should be
| subservient to the spiritual The
| church is not bound to give secular ed
| ucation to seculars, and therefore is
not bound to found colleges and uni
versities any more than she is bound
to furnish common schools for them;
but it is her right and her duty to see
that, when founded by whomsoever
founded, they work in subordination
and subserviency to the spiritual inter
ests of which she is the divinely APP
pointed guardian. With this reserve,
l agree with Mr.. De Bonneville and
would separate the two classes of
schools, placing the seminary, little and
great, exclusively under the control of
the church, while L placed the control |
of colleges and the university, in all |
save spirituals, under the control of the |
secular society, not of the ecclesiasti- |
cal. The primary object of the college
and the university, save the faculty of 7
theology, should be to meet the secular |
wants of secular society, whether the |
ulars. This seems to have. been the
view of F. G. in Brownsons Quarterly
Review, in his able essays on public
instruction, though he may not have
brought out his meaning with as much |
clearness and distinctness as the case
demanded. What he really objects to
on this score is the attempt to combine
the seminary for the training of young
Levites with the college for seculars.
He considers the two classes of instf-
buttons should be kept distinct and sep
arate; that while those having an &C.
clesisatical and spiritual end should
be placed under the exclusive control
and management of the spiritual So
ciaty, those intended to provide for sec
ular wants only should be placed under
the control and management of secular
society, in subordination and subservi-
ency, of course, to the paramount in
terests of religion, as should be all tenn
pOral or secular action. He complains
of our colleges, that they. are neither
Summaries nor colleges proper. The
bishops and clergy in the beginning
founded and sustained them with a
view of obtaining candidates for the
hoping at the same time to
meet in them the desire of Catholic {
parents to give their sons a good secu-
n inr{- Inf oip1incr n fnlfiIl fha |
double purpose, they really fulfill nei-
Their This objection is not true, to the
extent supposed, of all our colleges.
In very few cases-I recollect now but
two-is the seminary proper combined
with the secular college, and a begin I
ming is made in the work of separating {
the little seminary from the college !
and will probably before long be COM
pleted in most of our dioceses.'
Il do not quite agree with Father
John" remarked De Bonneville, when
he says the spiritual is supreme over I
the temporal, for that seems to me to :
imply a jurisdiction l do not concede
it; but that the spiritual is superior ! i
10 the temporal, therefore spiritual in t
-erests must take precedence of tenn l
ooral interests, 1 myself hold. With
his reserve, | accept Father Johns +
statement. It distinguishes things C
which are distinct in their nature and $
n their immediate end. The college is
a secular institution"
Il see,s' interrupted O'Flanagan. | y
that the whole aim of my friends is n
O withdraw all but religious education o
rom the church, and to give it to the
secular order. l protest as a Catholic, :,
citizen and man against this. So
iety even is never safe when this sep -
oil oh y, t1,a | II
upreme control of education and the
ntire training of the rising genera :, ~
ion.'
In SO far as the interests of religion r
nd morality are concerned. [ grant
t." said De Bonneville, "but not in so p
ar as it is secular, any more than she
as of other secular matters, as we
ave already agreed" -,
But rejoined O'Flanagan, ''she can y
ever secure the interests of religion :,
nd morality unless she has charge of =,
he whole of education, the entire in -
truction, training and moulding OF the hi
Dung. To give to seculars the control fl
f secular education will end only in OF
religion and morality and | u
the spiritual order itself from VI VI
Ociety.'' in
There is something in Mr. OFlana- al
ans remarks" said Father John, to
and if they err at all, it is on the
afe side. But we have discussed that 81,
uestion in a previous conversation FL
nd it is for us no longer an open bi
uestion. The church is a spiritual H
ingdom. set up on the earth for spirit y
al purposes. She does not absorb the IN
smporal kingdom, or secular society. liz
Ter authority over the temporal order m
spiritual, not temporal and, there ar
IRE, is authority to govern it only in eli
S relation to spirituals. Such being IN
lie case, secular society not being in .. %
to the spiritual author
Y in regard to spiritual interests and re
Ids, full authority in all secular mat er
RS, and, therefore, the control and of
engagement of education in SO far to
education is purely secular F. G.. IN IN
therefore right, and would withdraw ma ma
othing from the church which she mo
aims as her right; he would only re- to-
eve her of burden secular society WI
rs no right to ask her to bear, and GO
ould simply compel secular society to T ,2l'
ear it's own burdens, and to perform nj
own duties. of
But did not the Holy See condemn sit
e queens colleges in Ireland because CO.
ey were purely secular colleges, I'M on on
r the control of the state, not of the ~
urch?" asked OF1anagan.
Not at ALL replied Father John.
those colleges were not censured be-
use they were founded supported 8
ID managed by the civil power, but cir
cause they did not permit proper Ion
feguards for religion to be intro me
iced. They were judged to be i'm col
oper for Catholic youth, because they ths
,uld expose their faith and morals to on,
:, =; tl,,>, Ell ,I4,.oI "a -. ile' wa
70 nj trs. lie To IA fnsf =.