"to give a brief account to the ignorant of the whole History from the Creation to the present time of the Church, and to adduce the causes of the various events." [*]Regretable, indeed...
It is, indeed, to be regretted that this advice of the great Doctor has been so sadly neglected in later times!
Why should not Catholics... confirm our children in their attachment to the Church, by showing them how to trace her to the times of the Apostles, and even to the Creation of the world? Is it not, then, of the greatest importance to teach them, together with their catechism, the History of their Religion? History is a safeguard against internal doubts, and a bulwark against all external attacks. He who has, by this means, been fully strengthened in his conviction that the Catholic Church is from God, and that she is the Only True Church, cannot but love her and submit his intellect to her doctrine and his heart to her precepts. and thus remain all his lifetime faithful to her.And this was over 130 years ago...How far have we progressed? Some 50+ years later, in the early 1930's we read in the high school texts, A Course in Religion, by Fr John Laux, M.A., the following:
After this proof from History that the Catholic Religion is Divine, the Catechism proper commences, and teaches us that we must submit to its doctrine; namely, that we must,1. Believe what the Church teaches;This division is not only dictated by reason, but it embraces also every particular part of the Christian Doctrine...
2. That we must also practise, that is, do the will of God,and
3. That we can neither believe nor do the will of God without His grace, which we receive by means of the Sacraments and of Prayer.
A Word to TeachersAgain, it must be asked, have we succeeded in fulfilling our duties? Is Catholic education better now?
The need of some systematic presentation of the truths of our Holy Religion to boys and girls of our American Catholic High Schools has been felt by Catholic educators for a long time. The manuals now in use have been found to be either too technical or too simple, and the problem has been to prepare a text that would suit the needs of the growing mind, and, while enlisting the interest of the pupils in acquiring a knowledge of religious truths, would at the same time encourage the practice of virtue and cultivate a love for the Church.
The present Course in Religion for Catholic High Schools and Academics is an attempt to solve this problem. The general arrangement of the course is based, as far as possible, on the division and order of the larger Baltimore Catechism. The catechetical form of presentation has been abandoned, because, in the opinion of prominent educators, "it is conducive to memory work rather than to reasoning, encourages inefficient teaching, and makes almost no appeal to the interest of the pupil."
For practical purposes the work has been divided into Four Parts, each of which is bound and paged separately and provided with copious helps for study and review, a table of contents and an index.
The First Part embraces the mystery of the Trinity, the work of Creation, Redemption, Sanctification, and Consummation. It is introduced by a brief treatment of the nature, necessity, sources, and qualities of Faith. The Second Part treats of the Means of Grace: the Sacraments, the Sacrifice of the Mass, Indulgences and Sacramentals. Part Three is devoted to General and Special Christian Moral; Part Four to Apologetics.
The writer suggests that every pupil be provided with a copy of the New Testament, to be used throughout the course; a Student's edition of the Missal, to be used in connection with Part Two; and the Imitation of Christ as supplementary material for Part Three. It is presupposed that there is a well-stocked Religious Book Shelf in every High School Library.
The concluding words of Father Drinkwater's preface to his excellent little book of religious instruction Twelve and After are applicable to every textbook in Religion:"Let us remind ourselves that religion is not a book-and-writing matter. Such instruction as this book contains is very useful and in some ways necessary; but there are things even more necessary, such as plenty of singing, corporate prayer, both liturgical and unliturgical, and opportunities for personal service, not to speak of the more individual and interior practice of religion. If these more essential things are well managed, then the intellectual instruction will have all the more meaning and fruit. It should become the raw material of Catholic ideals. We can but build up our altar stone by stone and arrange our wood upon it as carefully as may be, and then pray for the fire of the Lord to fall in acceptance of the offering."A word to the teacher of religion. The purpose of the teaching of religion must be the same in all our schools from the grades to the university - to form religious characters, to train men and women who will be ready to profess their Faith with firm conviction and to practice it in their daily lives in union with the Church.
This obvious purpose of all religious teaching imposes a twofold duty on the teacher of religion in the High School: to give his pupils a fuller and more profound grasp of Christian Doctrine, and to lead them on to the intelligent use of the helps that have been given us to lead Christian lives.
It is idle to dispute, as is sometimes done, whether the training of the intellect is more important than the training of the heart and the will; the imparting of religious knowledge, than the formation of religious habits. Both are of supreme importance. The will follows the intellect; but the intellect is also powerfully influenced by the will. Ignorance may sometimes be bliss, but never in religious matters. Well-instructed Catholics may become backsliders, but their number is small in comparison with those who are lost to the Church because their ignorance of Catholic teaching made them easy victims of the purveyors of false science, shallow philosophy, and neo-pagan morality. Religion requires that the whole man worship God with all his faculties and acts. The intellect must believe that which is true concerning God - Faith; and the will must be directed to do those actions which are right and to avoid those which are wrong - Morals. [Bold emphasis mine]
Cardinal Newman wished to see the enlightened Catholic youth pious, and the pious Catholic youth enlightened. This ideal may never be fully attained, but it is certainly worth striving after.
Catholic Action is today becoming a vital force throughout the world. The layman cannot effectively engage in Catholic Action unless he is well versed in the teachings of his faith and able at all times to explain and defend it. The type of layman, therefore, that is needed today is the type which Cardinal Newman asked for years ago when he said:"I want laymen, not arrogant, not rash in speech, not disputatious, but men who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not; who know their Creed so well that they can give an account of it; who know so much of history that they can defend it. I want an intelligent, well instructed laity. I wish you to enlarge your knowledge, to cultivate your reason, to get an insight into the relation of truth to truth; to learn to view things as they are; to understand how faith and reason stand to each other; what are the bases and principles of Catholicism. Ignorance is the root of bitterness."The great Cardinal's ideal of the Catholic layman may never be fully attained, but it is certainly worth striving after. It is only through such pious and enlightened laymen and laywomen, working with their bishops and pastors, that Catholic Action can be truly successful. It is the chief duty of our Catholic Educational system to place on the battlefield an army of laymen, equipped to "fight the battles of the Lord." [my emphasis]
The Author.
[*] Usque ad praesentia tempora Ecclesiae (De catechizandis rudibus, c. 3 and 6).
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