FOOTNOTES:
[455] The History of the Penal Laws enacted against the Roman Catholics, by R. R. Madden, London 1847, p. 154.
[456] Ib., p. 169.
[457] Ib., p. 232.
[458] Koldewey, Braunschweigische Schulordnungen, in Monumenta Germaniae Paedagogica, vol. VII, pp. 138–139.
[459] See pp. 146–148. However, it is but fair to add that Catholic rulers, v. g. the Dukes of Bavaria, forbade their subjects to send their sons to foreign Protestant schools. Janssen, vol. IV, (16. ed.) p. 464.
[460] Educational Reformers, p. 54.
[461] Compayré, History of Pedagogy, p. 143; similarly Seeley, History of Education, p. 185.
[462] Chapter III, pp. 104–106.
[463] Ratio Studiorum, Reg. Prof. Sup. Fac., n. 20; Reg. com. mag. class. inf. 50.—Monumenta Paedagogica, p. 814 foll.
[464] Ratio Docendi, ch. III, art. 1, n. 2.
[465] Duhr, Studienordnung, pp. 46–53.
[466] Documents in Duhr, Jesuitenfabeln, 2d edition, pp. 86–93.
[467] Quick, Educational Reformers, p. 39.
[468] Compayré, Hist. of Ped., p. 258.
[469] Summary of the Constit. 27, where allusion is made to the words of our Lord: “Freely you have received, freely give.”
[470] Monumenta Paedagogica, p. 102.
[471] Duhr, Studienordnung, p. 47.—Hallam, L. of E., I, 256.
[472] Compayré, Hist. of Ped., p. 146. “The ideal of the perfect scholar is to forget his parents.” This is a calumny; and the example which M. Compayré adduces of a pupil of the Jesuits who showed an eccentric behavior towards his mother, and the words of the biographer, do not express the principles and practices of the Jesuit schools.
[473] Thus, for instance, of the 83 colleges which the Society had in Germany in 1710, only 12 admitted boarders. Du Lac, Jésuites, pp. 297–298, and 390.
[474] See Mr. Whitton’s discussion: The Private School in American Life (a reply to Mr. Edward’s strictures). Educat. Rev., May 1902.
[475] Literature of Europe, etc. (ed. 1842, New York), volume II, p. 121.
[476] Der Jesuiten-Orden, p. 377.
[477] Jahresbericht für klassische Altertumswissenschaft, Berlin, 1891, p. 45 (quoted by Pachtler, l. c., vol. IV, p. VIII).
[478] History of Education, p. 172.—Similar opinions were expressed recently by Mr. Frank Hugh O’Donnell, in his book, The Ruin of Education in Ireland, London, 1902. He would advise the commission on Irish University Education to “refuse every public endowment and public monopoly to the Order of St. Ignatius. Their individual virtues and scholarship do not diminish the formidable hostility of their brotherhood to independence, to progress, to liberty, to toleration and concord between citizens of different creeds. They are the pretorians of religious despotism.... Catholic ruin and Catholic ignorance have attended everywhere the Jesuit monopoly. Where the Jesuit plants, the crops are indifference, emasculation, and decay.... Their system is ruin to the Catholic religion. They belong to an age before modern times.... They can stimulate fanaticism. They cannot develop reason. They supplant, and call it assistance and direction. They suck the brain of the lay-people,” etc.—Quoted in The Month, September 1902, pp. 253–254.
[479] Geschichte des gelehrten Unterrichts, vol. I, pp. 410–411.
[480] Ziegler, Geschichte der Pädagogik, p. 119.
[481] The case of Sir Henry Howorth furnishes a good illustration of the “trustworthiness” of the attacks against the Jesuits. This gentleman asserted (Tablet, Nov. 23, 1901), that he had often read, in the Civiltà Cattolica and in two German Jesuit publications, “abominable slanders of England and its people.” Sir Henry was challenged repeatedly to produce one passage from the two German publications containing a slander of England. One of these periodicals, the Stimmen aus Maria-Laach, has very often praised England and its liberal institutions; and the other (the Theologische Zeitschrift of Innsbruck) is a purely scientific paper which never touches political questions. After many evasions Sir Henry at last wrote (Tablet, March 15, 1902), that he had read the “abominable slanders” in the Berlin Germania, “which, as he was informed, was largely owned and written by the Jesuits.” But the Jesuits have nothing to do with the Germania. And yet, for three months Sir Henry had maintained that he had read with his own eyes the slanders in the two mentioned Jesuit publications!
[482] The Messenger, New York, 1902, July, p. 127.
[483] Westminster Review, October 1902, p. 325.
[484] Der Jesuiten-Orden, p. 384.
[485] Ami de l’ordre de Namur, 1843, July 31.
[486] Similar protests of Jesuit pupils were published in 1879, when Ferry had cast suspicion on the patriotism of the Jesuits. See De Badts de Cugnac, Le patriotisme des Jésuites.
[487] Of the pupils of St. Clement (Metz) 31 died on the battlefield, of the College of Sainte-Geneviève 78; of the College of Vannes 20, etc.
[488] Painter, History of Education, p. 172.
[489] History of Georgetown College, p. 422.
[490] Braunsberger, l. c., p. 37.
[491] L’Univers, Paris, Jan. 20, 1879. See De Badts de Cugnac, L’expulsion des Jésuites, p. 51.
[492] Page 16.
[493] History of Civilization in England, vol. I, chapter XVI.
[494] See above chapter III, pp. 77–78.
[495] Canon Littledale in the Encyclopedia Britannica, art. “Jesuits”.
[496] “That lie about the Titus-Oates Conspiracy,” as the Protestant historian Gardiner says (Hist. of England, vol. II, pp. 483 and 615). An apostate priest, Chinicquy, has charged the Jesuits even with the assassination of President Lincoln!
[497] Quite recently the suspicion was expressed in French anti-clerical papers that the Jesuits were the cause of the coal strikes. Any one who wishes to see to what extreme of absurdity the calumniators of the Society have gone, may read Janssen, vol. VII, pp. 530–584.—Dublin Review, vol. XLI, pp. 60–86 (“Curiosities of the Anti-Jesuit Crusade”); vol. L, pp. 329–340.
[498] The Pilot, Oct. 12, 1901.
[499] Quick, Educ. Ref., p. 54.
[500] Matth. 16, 3.
[501] The Open Court, Chicago, Jan. 1902, p. 28.
[502] American Ecclesiastical Review, Sept. 1902, p. 324.—See especially the Dublin Review, October 1902: “The Power behind the French Government,” where it is clearly set forth who the real instigators of this new persecution are.
[503] Professor Porter of Yale, Educational Systems of the Puritans and Jesuits compared, p. 90.
[504] “Endedans du catholicisme, la guerre aux Jésuites est la plus monstrueuse des inconséquences.” De Badts de Cugnac, L’expulsion des Jésuites, p. 6.
[505] Ziegler, Geschichte der Pädagogik, 1895, p. 121.
[506] Jourdain, Histoire de l’Université de Paris au XVII. et au XVIII. siècle. Paris 1888, vol. I, pp. 1–59.
[507] Ibid., p. 282.
[508] Ibid., p. 272.
[509] Ibid., vol. II, p. 299.
[510] Paulsen, l. c., p. 281 (vol. I, p. 407).
[511] R. B. Vaughan, Life of St. Thomas, vol. I, p. 629.
[512] See Father Clarke, S. J., in the Nineteenth Century, August 1896.
[513] See Dublin Review, 1880, July, pp. 155–183.—Again in October 1902, of 79 French Bishops 72 (in a joint petition to the Senate) declared their solidarity with the religious orders.
[514] L. c., p. 175.
[515] On the services rendered by Catholic missionaries, mostly religious, to the knowledge of languages, especially to Comparative Philology, see Max Müller’s Lectures on the Science of Language, vol. I, and Father Dahlmann: Die Sprachkunde und die Missionen, (Herder, 1891).
[516] Translation from The Messenger, New York, February 1901.
[517] Pachtler, vol. IV, p. 581.
[518] Macbeth 3, 5.