FOOTNOTES:
[973] John 17, 3.
[974] 1 Cor. 2, 2; and Col. 2, 3.
[975] Lord Stanhope’s Conversations with the Duke of Wellington, London, 1888, p. 180.
[976] On this subject see the following recent publications: Father Poland, S. J., “True Pedagogics and False Ethics,” in Am. Cath. Quart. Review, April 1899; also as separate pamphlet.—Father Campbell, S. J., “The Only True American School System,” Messenger, November 1901, and the same author’s article: “Moral Teaching in French Schools,” Ib., May 1902.—Further, Father Conway, S. J., The Respective Rights and Duties of Family, State and Church in regard to Education. New York, Pustet, 1890, pp. 34–60.—Father Cathrein, S. J., Religion und Moral, oder Gibt es eine Moral ohne Gott? Freiburg and St. Louis, Herder, 1900.
[977] North American Review, January 1898, pp. 126–128.—See also the Biblical World, November 1902, p. 323.
[978] New York Freeman’s Journal, January 24, 1903.
[979] Lehrpläne und Lehraufgaben, 1901, pp. 15–16.
[980] The London Tablet, September 14, 1901.
[981] See his remarks on “Boston Theology,” in the sixth chapter of Christianity and Positivism.
[982] Allgemeine Pädagogik (Leipzig, 1901), p. 107.
[983] Fortnightly Review, May 1896, p. 808 foll.
[984] Ib., p. 814.
[985] Ib., p. 815.
[986] The Literary Digest, August 2, 1902.—See also the Rev. Thomas B. Gregory, in the New York American and Journal, January 11, 1903.
[987] The Biblical World, October 1902, p. 243 foll.
[988] Ibid., pp. 243 and 246–247.
[989] On this subject see the beautiful little book Chapters of Bible Study, by the Reverend H. J. Heuser (New York, 1895), especially chapter XX.
[990] “Es darf doch hier auf Grund einer reichen Erfahrung nicht unerwähnt bleiben, dass namentlich die Bibel in ihrer ursprünglichen Gestalt eine grosse Gefahr für die Sittenreinheit der Jugend ist. Es ist mehrfach konstatiert worden, dass die Onanie (self-abuse) in männlichen und weiblichen Schulen durchaus zunächst sich an die Lesung von Bibelstellen angelehnt hat, deren Auswahl und Kenntnis sich traditionell unter der Jugend fortpflanzten. Man kann dieser Gefahr insofern leicht entgegentreten, als die Herstellung von Schulbibeln schon so erfolgreich geschehen ist, dass man nicht begreift, wie man noch immer die ungekürzte Bibel den Schülern in die Hände geben kann.” Schiller, Handbuch der praktischen Pädagogik (Leipzig, 1894, 3. ed.), pp. 171–172.
[991] Reminiscences, quoted in the Fortnightly Review, May 1896, p. 814.
[992] Reg. Prov. 1.
[993] See above pp. 121–124.
[994] “Instructio catechistica, praecipue in Humanitate et Rhetorica, sit ad praeservandam contra modernos errores juventutem accommodata.” Pachtler, IV, p. 360.
[995] 1 Peter 3, 15.
[996] Paraenesis, art. 13.
[997] Spirago’s Method of Christian Doctrine. Edited by the Rt. Rev. S. G. Messmer, Bishop of Green Bay, Wis. (Benziger, N. Y., 1901.)
[998] Kirchenlexikon, vol. VII, p. 310 (2nd ed.).
[999] Pope Leo XIII., when still Cardinal Archbishop of Perugia, published a revised and enlarged edition of Bellarmine’s Catechism. At the Vatican Council (1869–70), it was the wish of Pius IX. that a catechism, which should be essentially that of Bellarmine, should be adopted as the uniform and official catechism for the whole Catholic world. Messmer, l. c., p. 536.
[1000] Janssen, History of the German People, vol. I. (17th ed., p. 48 foll.—English ed., vol. I, p. 45.)
[1001] See Kirchenlexikon, vol. VII, p. 302.—Braunsberger, S. J., Die Catechismen des Petrus Canisius. Herder, St. Louis, Mo., 1893.—Spirago’s Method, pp. 532–534.—Janssen, Geschichte des deutschen Volkes, vol. IV (15th ed.), pp. 436 foll.—It is to be regretted that there exists no English biography of this great Catholic reformer and educator. A sketch of his labors was published recently in the Dublin Review, January 1903, pp. 137–158.
[1002] Janssen, vol. IV, p. 445.
[1003] Also Chemnitz, one of the leading Reformers and a violent antagonist of Canisius, acknowledges that “the catechisms of this Jesuit are written with the greatest mildness and moderation.” See his words in Braunsberger, Canisii Epistulae et Acta, vol. III, (Herder 1901) p. 811.—In many places of his numerous writings Canisius lays down his principles about controversies with the Protestants. “The Protestants heap the most frightful calumnies upon me. Would that we loved them the better, the more they persecute us. They deserve to be loved, although they hate us, because most of them err from ignorance. I would gladly shed my blood for them if I could thereby save their souls.” He exhorts his brethren and Catholics in general to avoid all bitterness in controversies; they should argue with gravity and modesty and suffer all attacks with holy patience for the love of Christ. (See Janssen, l. c., vol. IV, pp. 408–411.)—This moderation is all the more remarkable if contrasted with the shocking insults and contumelious appellations with which Canisius was loaded by his Protestant adversaries. Melanchthon calls him a “cynic.” Others styled his catechism “devil’s dirt,” the “cursed sacrilegious book of the dog Canisius,” a “heathenish work, and a product of hell.” The Jesuits are styled by Chemnitz and others “scoundrels, perjurers, beasts, hell-frogs spit up by the infernal dragon, a brood of vipers born of the Babylonian ...,” epithets which do not bear translation here. See Janssen, l. c., pp. 411–413, 441–445.
[1004] Mon. Paed., p. 113. Pachtler III, 470 (no. 12), 474 (no. 6). Several other documents inculcate the same moderation and spirit of Christian charity. See Janssen, l. c., p. 411, note 1.
[1006] Canisii Epistulae et Acta, vol. III, p. 777.
[1007] Canisii Epistulae et Acta, vol. III, pp. 623–627.
[1008] Janssen, vol. IV, p. 437.
[1009] See Spirago’s Method, page 530 foll., where also the shortcomings of this catechism are pointed out.
[1010] Duhr, Studienordnung, p. 104.
[1011] Ratio Docendi, chapt. I, art. 2.
[1012] Handbuch der praktischen Pädagogik, pp. 237–238.
[1013] Lehrpläne, etc., p. 11.
[1015] L. c., p. 238.
[1016] Fitch, Thomas and Matthew Arnold, pp. 95–96.
[1017] The Biblical World, November 1902, p. 324.
[1018] The Literary Digest, December 27, 1902.
[1019] Dublin Review, Jan. 1847, p. 383.—In this connection we would beg the reader to see the beautiful exposition of the same principle in Cardinal Newman’s Idea of a University (pp. 372–380): “General Religious Knowledge.”
[1020] Quoted in The Review, June 19, 1902, p. 384.