The Education of Catholic Girls. Janet Erskine Stuart

such is, broadly speaking, the aim we may set before ourselves for the end of the years of childhood, after which must follow the more difficult years of the training of youth.

      The time has gone by when the faith of childhood might be carried through life and be assailed by no questionings from without. A faith that is not armed and ready for conflict stands a poor chance of passing victoriously through its trials, it cannot hope to escape from being tried. "We have laboured successfully," wrote a leading Jewish Freemason in Rome addressing his Brotherhood, "in the great cities and among the young men; it remains for us to carry out the work in the country districts and amongst the women." Words could not be plainer to show what awaits the faith of children when they come out into the world; and even in countries where the aim is not so clearly set forth the current of opinion mostly sets against the faith, the current of the world invariably does so. For faith to hold on its course against all that tends to carry it away, it is needful that it should not be found unprepared. The minds of the young cannot expect to be carried along by a Catholic public opinion, there will be few to help them, and they must learn to stand by themselves, to answer for themselves, to be challenged and not afraid to speak out for their faith, to be able to give "first aid" to unsettled minds and not allow their own to be unsettled by what they hear. They must learn that, as Father Dalgairns points out, their position in the world is far more akin to that of Christians in the first centuries of the Church than to the life that was lived in the middle ages when the Church visibly ruled over public opinion. Now, as in the earliest ages, the faithful stand in small assemblies or as individuals amid cold or hostile surroundings, and individual faith and sanctity are the chief means of extending the kingdom of God on earth.

      But this apostleship needs preparation and training. The early teaching requires to be seasoned and hardened to withstand the influences which tend to dissolve faith and piety; by this seasoning faith must be enlightened, and piety become serene and grave, "sedate," as St. Francis of Sales would say with beautiful commentary. In the last years of school or school-room life the mind has to be gradually inured to the harder life, to the duty of defending as well as adorning the faith, and to gain at least some idea of the enemies against which defence must be made. It is something even to know what is in the air and what may be expected that the first surprise may not disturb the balance of the mind. To know that in the Church there have been sorrows and scandals, without the promises of Christ having failed, and even that it had to be so, fulfilling His word, "it must needs be that scandals come" (St. Matthew XVIII. 7), that they are therefore rather a confirmation than a stumbling-block to our faith, this is a necessary safeguard. To have some unpretentious knowledge of what is said and thought concerning Holy Scripture, to know at least something about Modernism and other phases of current opinion is necessary, without making a study of their subtilties, for the most insecure attitude of mind for girls is to think they know, in these difficult questions, and the best safeguard both of their faith and good sense is intellectual modesty. Without making acquaintance in detail with the phenomena of spiritualism and kindred arts or sciences, it is needful to know in a plain and general way why they are forbidden by the Church, and also to know how those who have lost their balance and peace of mind in these pursuits would willingly draw back, but find it next to impossible to free themselves from the servitude in which they are entangled. It is hard for some minds to resist the restless temptation to feel, to see, to test and handle all that life can offer of strange and mysterious experiences, and next to the curb of duty comes the safeguard of greatly valuing freedom of mind.

      Curiosity concerning evil or dangerous knowledge is more impetuous when a sudden emancipation of mind sweeps the old landmarks and restraints out of sight, and nothing has been foreseen which can serve as a guide. Then is the time when weak places in education show themselves, when the least insincerity in the presentment of truth brings its own punishment, and a faith not pillared and grounded in all honesty is in danger of failing. The best security is to have nothing to unlearn, to know that what one knows is a very small part of what can be known, but that as far as it goes it is true and genuine, and cannot be outgrown, that it will stand both the wear of time and the test of growing power of thought, and that those who have taught these beliefs will never have to retract or be ashamed of them, or own that they were passed off, though inadequate, upon the minds of children.

      It is not unusual to meet girls who are troubled with "doubts" as to faith and difficulties which alarm both them and their friends. Sometimes when these "doubts" are put into words they turn out to be mere difficulties, and it has not been understood that "ten thousand difficulties do not make a doubt." Sometimes the difficulties are scarcely real, and come simply from catching up objections which they do not know how to answer, and think unanswerable. Sometimes a spirit of contradiction has been aroused, and a captious tendency, or a love of excitement and sensationalism, with a wish to see the other side. Sometimes imperfect teaching has led them to expect the realization of things as seen, which are only to be assented to as believed, so that there is a hopeless effort to imagine, to feel, and to feel sure, to lean in some way upon what the senses can verify, and the acquiescence, assent, and assurance of faith seems all insufficient to give security. Sometimes there is genuine ignorance of what is to be believed, and of what it is to believe. Sometimes it is merely a question of nerves, a want of tone in the mind, insufficient occupation and training which has thrown the mind back upon itself to its own confusion. Sometimes they come from want of understanding that there must be mysteries in faith, and a multitude of questions that do not admit of complete answers, that God would not be God if the measure of our minds could compass His, that the course of His Providence must transcend our experience and judgment, and that if the truths of faith forced the assent of our minds all the value of that assent would be taken away. If these causes and a few others were removed one may ask oneself how many "doubts" and difficulties would remain in the ordinary walks of Catholic life.

      It seems to be according to the mind of the Church in our days to turn the minds of her children to the devotional study of Scripture, and if this is begun, as it may be, in the early years of education it gains an influence which is astonishing. The charm of the narrative in the very words of Scripture, and the jewels of prayer and devotion which may be gathered in the Sacred Books, are within the reach of children, and they prepare a treasure of knowledge and love which will grow in value during a lifetime. Arms are there, too, against many difficulties and temptations; and a better understanding of the Church's teaching and of the liturgy which is the best standard of devotion for the faithful.

      The blight of Scriptural knowledge is to make it a "subject" for examinations, running in a parallel track with Algebra and Geography, earning its measure of marks and submitted to the tests of non-Catholic examining bodies, to whom it speaks in another tongue than ours. It must be a very robust devotion to the word of God that is not chilled by such treatment, and can keep an early Christian glow in its readings of the Gospels and Epistles whether they have proved a failure or a success in the examination. In general, Catholic candidates acquit themselves well in this subject, and perhaps it may give some edification to non-Catholic examiners when they see these results. But it is questionable whether the risk of drying up the affection of children for what must become to them a text-book is worth this measure of success. Let experience speak for those who know if it is not so; it would seem in the nature of things that so it must be. When it is given over to voluntary study (beyond the diocesan requirements which are a stimulus and not a blight) it catches, not like wild fire, but like blessed fire, even among young children, and is woven imperceptibly into the texture of life.

      Lastly, what may be asked of Catholic children when they grow up and have to take upon themselves the responsibility of keeping their own faith alive, and the practice of their religion in an atmosphere which may often be one of cold faith and slack observance? Neither their spiritual guides, nor those who have educated them, nor their own parents, can take this responsibility out of their hands. St. Francis of Sales calls science the 8th Sacrament for a priest, urging the clergy to give themselves earnestly to study, and he says that great troubles have come upon us because the sacred ark of knowledge was found in other hands than those of the Levites. Leo XIII wrote in one of his great encyclicals that "Every minister of holy religion must bring to the struggle the full energy of his mind and all his power of endurance." What about the laity? We cannot leave all the battle to the clergy; they cannot defend and instruct and carry us into the kingdom of heaven in