These rights have been conferred upon civil society by the Author of nature Himself, not by title of fatherhood, as in the case of the Church and of the family, but in virtue of the Authority which it possesses to promote the common temporal welfare, which is precisely the purpose of its existence.  Consequently education cannot pertain to civil society in the same way in which it pertains to the Church and to the family, but in a different way corresponding to its own particular end and object.

    Now this end and object, the common welfare in the temporal order, consists in that peace and security in which families and individual citizens have the free exercise of their rights, and at the same time enjoy the greatest Spiritual and temporal prosperity possible in this life, by the mutual union and co-ordination of the work of all.  The function therefore of the civil authority residing in the State is twofold, to protect and to foster, but by no means to absorb the family and the individual, or to substitute itself for them.

    Accordingly in the matter of education, it is the right, or to speak more correctly, it is the duty of the State to protect in its legislation, the prior rights, already described, of the family as regards the Christian education of its offspring, and consequently also to respect the Supernatural Rights of the Church in this same realm of Christian education.

    It also belongs to the State to protect the rights of the child itself when the parents are found wanting either physically or morally in this respect, whether by default, incapacity or misconduct, since, as has been shown, their right to educate is not an absolute and despotic one, but dependent on the natural and Divine Law, and therefore subject alike to the Authority and Jurisdiction of the Church, and to the vigilance and administrative care of the State in view of the common good.  Besides, the family is not a perfect society, that is, it has not in itself all the means necessary for its full development.  In such cases, exceptional no doubt, the State does not put itself in the place of the family, but merely supplies deficiencies, and provides suitable means, always in conformity with the natural rights of the child and the Supernatural rights of the Church.
    In general then it is the right and duty of the State to protect, according to the Rules of right reason and faith, the Moral and Religious education of youth, by removing public impediments that stand in the way.
    In the first place it pertains to the State, in view of the common good, to promote in various ways the education and instruction of youth.  It should begin by encouraging and assisting, of its own accord, the intiative and activity of the Church and the family, whose successes in this field have been clearly demonstrated by history and experience.  It should moreover supplement their work whenever this falls short of what is necessary, even by means of its own schools and institutions.  For the State more than any other society is provided with the means put at its disposal for the needs of all, and it is only right that it use these means to the advantage of those who have contributed them. (Discourse to the students of Mondragone College, May 14, 1929.)
    Over and above this, the State can exact, and take measures to secure that all its citizens have the necessary knowledge of their civic and political duties, and a certain degree of physical, intellectual and moral culture, which, considering the conditions of our times, is really necessary for the common good.
    However it is clear that in all these ways of promoting education and instruction, both public and private, the State should respect the inherent rights of the Church and of the family concerning Christian education, and moreover have regard for distributive justice.  Accordingly, unjust and unlawful is any monopoly, educational or scholastic, which, physically or morally, forces families to make use of government schools, contrary to the dictates of their Christian conscience, or contrary even to their legitimate preferences.

    This does not prevent the State from making due provision for the right administration of public affairs and for the protection of its peace, within or without the realm.  These are things which directly concern the public good and call for special aptitudes and special preparation.  The State may therefore reserve to itself the establishment and direction of schools intended to prepare for certain civic duties and especially for military service, provided it be careful not to injure the rights of the Church or of the family in what pertains to them.  It is well to repeat this warning here; for in these days there is spreading a spirit of nationalsim which is false and exaggerated, as well as dangerous to true peace and prosperity.  Under its influence various excesses are committed in giving a military turn to the so-called physical training of boys; (sometimes even of girls, contrary to the very instincts of human nature) or again in usurping unreasonably on Sunday, the time which should be devoted to Religious duties and to family life at home.  It is not our intention however to condemn what is good in the spirit of discipline and legitimate bravery promoted by these methods; We condemn only what is excessive, as for example violence, which must not be confounded with courage nor with the noble sentiment of military valor in defense of country and public order; or again exaltation of athleticism which even in classic pagan times marked the decline and downfall of genuine physical training.
    In general also it belongs to civil society and the State to provide what may be called civic education, not only for its youth, but for all ages and classes.  This consists in the practise of presenting publicly to groups of individuals information having an intellectual, imaginative and emotional appeal, calculated to draw their wills to what is upright and honest, and to urge its practise by a sort of moral compulsion, positively by disseminating such knowledge, and negatively by suppressing what is opposed to it. (P. L. Taparelli, Saggio teor. di Diritto Naturale, n. 922; a work never sufficiently praised and recommended to university students [Cfr. Our Discourse of Dec. 18, 1927]. ) This civic education, so wide and varied in itself as to include almost every activity of the State intended for the public good, ought also to be regulated by the norms of rectitude, and therefore cannot conflict with the Doctrines of the Church, which is the Divinely appointed Teacher of these norms.

    All that we have said so far regarding the activity of the State in educational matters, rests on the solid and immovable foundation of the Catholic Doctrine of The Christian Constitution of States set forth in such masterly fashion by Our Predecessor Leo XIII, notably in the Encyclicals Immortale Dei and Sapeintiae Christianae. He writes as follows: "God has divided the government of the human race between two authorities, Ecclesiastical and civil, establishing one over things Divine, the other over things human.  Both are Supreme, each in its own domain; each has its own fixed boundaries which limit its activities.  These boundaries are determined by the peculiar nature and the proximate end of each, and describe as it were a sphere within which, with exclsive right, each may develop its influence.  As however the same subjects are under the two authorities, it may happen that the same matter, though from a different point of view, may come under the competence and jurisdiction of each of them.  It follows that Divine Providence, whence both authorities have their Origin, must have traced with due order the proper line of action for each.  The powers that are, are Ordained of God." (Ep. enc. Immortale Dei, 1 Nov. 1885.)
    Now the education of youth is precisely one of those matters that belong both to the Church and to the State, "though in different ways," as explained above.  "Therefore," continues Leo XIII, "between the two powers there must reign a well ordered harmony.  Not without reason may this mutual agreement be compared to the union of body and soul in man.  Its nature and extent can only be determined by considering, as we have said, the nature of each of the two powers, and in particular the excellence and nobility of the respective ends.  To one is commited directly and specifically the charge of what is helpful in worldly matters; while the other is to concern itself with the things that pertain to Heaven and eternity.  Everything therefore in human affairs that is in any way Sacred, or has reference to the salvation of souls and the worship of God, whether by its nature or by its end, is subject to the Jurisdiction and discipline of the Church.  Whatever else is comprised to the civil and political order, rightly comes under the authority of the State; for Christ commanded us to give to Caesar the things that are Caesar's, and to God the things that are God's." (Ep. Ency. Immortale Dei, 1
    Whoever refuses to admit these principles, and hence to apply them to education, must necessarily deny that Christ has founded His Church for the eternal salvation of mankind, and maintain instead that civil society and the State are not subject to God and to His Law, natural and Divine.  Such a doctrine is manifestly impious, contrary to right reason, and, especially in this matter of education, extremely harmful to the proper training of youth, and disastrous as well for civil society as for the well-being of all mankind.  On the other hand from the application of these principles, there inevitably result immense advantages for the right formation of citizens.  This is abundantly proved by the history of every age.  Tertullian in his Apologeticus could throw down a challenge to the enemies of the Church in the early days of Christianity, just as St. Augustine did in his; and we today can repeat with him, "Let those who declare the Teaching of Christ to be opposed to the welfare of the State, furnish us with an army of soldiers such as Christ Ways soldiers ought to be; let them give us subjects, husbands, wives, parents, children, masters, servants, kings, judges, taxpayers and tax-gatherers who live up to the Teachings of Christ; and then let them dare assert that Christian Doctrine is harmful to the State.  Rather let them not hesitate one moment to acclaim that Doctrine, rightly observed, the greatest safeguard of the State." (Ep. 138.)
    While treating of education, it is not out of place to show here how an Ecclesiastical writer, who flourished in more recent times, during the Renaissance, the Holy and learned Cardinal Silvio Antoniano, to whom the cause of Christian education is greatly indebted, has set forth most clearly this well established point of Catholic Doctrine.  He had been a Disciple of that wonderful educator of youth, St. Philip Neri; he was teacher and Latin Secretary to Saint Charles Borromeo, and it was at the latter's suggestion and under his inspiration that he wrote his splendid Treatise on The Christian Education of Youth.  In it he argues as follows:

    "The more closely the temporal power of a nation aligns itself with the spiritual, and the more it fosters and promotes the latter, by so much the more it contributes to the conservation of the commonwealth.  For it is the aim of the Ecclesiastical Authority by the use of spiritual means, to form good Christians in accordance with its own particular end and object; and in doing this it helps at the same time to form good citizens, and prepares them to meet their obligations as members of a civil society.  This follows of necessity because in the City of God, the Holy Roman Catholic Church, a good citizen and an upright man are absolutely one and the same thing.  How grave therefore is the error of those who separate things so closely united and who think that they can produce good citizens by ways and methods other than those which make for the formation of good Christians.  For, let human prudence say what it likes and reason as it pleases, it is impossible to produce true temporal peace and tranquillity by things repugnant or opposed to the peace and happiness of eternity." (Dell' educaz. crist., lib.. 1, c. 43.)
    What is true of the State, is true also of science, scientific methods and scientific research; they have nothing to fear from the full and perfect mandate which the Church holds in the field of education.  Our Catholic institutions, whatever their grade in the educational and scientific world, have no need of apology.  The esteem they enjoy, the praise they receive, the learned works which they promote and produce in such abundance, and above all, the men, fully and splendidly equipped, whom they provide for the magistracy, for the professions, for the teaching career, in fact for every walk of life, more than sufficiently testify in their favor. (Letter to the Cardinal Secretary of State, May 30, 1929.)
    These facts moreover present a most striking confirmation of the Catholic Doctrine defined by the Vatican Council: "Not only is it impossible for faith and reason to be at variance with each other, they are on the contrary of mutual help.  For while right reason establishes the foundations of faith, and, by the help of its light, develops a knowledge of the things of God, faith on the other hand frees and preserves reason from error and enriches it with varied knowledge.  The Church therefore, far from hindering the pursuit of the arts and sciences, fosters and promotes them in many ways.  For she is neither ignorant nor unappreciative of the many advantages which flow from them to mankind.  On the contrary she admits that just as they come from God, Lord of all knowledge, so too if rightly used, with the help of His Grace they lead to God.  Nor does she prevent the sciences, each in its own sphere, from making use of principles and methods of their own.  Only while acknowledging the freedom due to them, she takes every precaustion to prevent them from falling into error by opposition to Divine Doctrine, or from overstepping their proper limits, and thus invading and disturbing the domain of faith." (Conc. Vat., Sess. 3, cap. 4.)
    This norm of a just freedom in things scientific, serves also as an inviolable norm of a just freedom in things didactic, or for rightly understood liberty in teaching; it should be observed therefore in whatever instruction is imparted to others.  Its obligation is all the more binding in justice when there is question of instructing youth.  For in this work the teacher, whether public or private, has no absolute right of his own, but only such as has been communicated to him by others.  Besides every Christian child or youth has a strict right to instruction in harmony with the teaching of the Church, the pillar and ground of truth.  And whoever disturbs the pupil's Faith in any way, does him grave wrong, inasmuch as he abuses the trust which children place in their teachers, and takes unfair advantage of their inexperience and of their natural craving for unrestrained liberty, at once illusory and false.

    In fact it must never be forgotten that the object of Christian education is man whole and entire, soul united to body in unity of nature, with all his faculties natural and supernatural, such as right reason and revelation show him to be; man, therefore, fallen from his original estate, but redeemed by Christ and restored to the supernatural condition of adopted son of God, though without the preternatural privileges of bodily immortality or perfect control of appetite.  There remain therefore, in human nature the efffects of original sin, the chief of which are weakness of will and disorderly inclinations.

    "Folly is bound up in the heart of a child and the rod of correction shall drive it away." (Prov., 22, 15.)  Disorderly inclinations then must be corrected, good tendencies encouraged and regulated from tender childhood, and above all the mind must be enlightened and the will strengthened by Supernatural truth and by the means of Grace, without which it is impossible to control evil impulses, impossible to attain to the full and complete perfection of education intended by the Church, which Christ has endowed so richly with Divine Doctrine and with the Sacraments, the efficacious means of Grace.

    Hence every form of pedagogic naturalism which in any way excludes or weakens Supernatural Christian formation in the teaching of youth, is false.  Every method of education founded, wholly or in part, on the denial or forgetfulness of Original Sin and of Grace, and relying on the sole powers of human nature, is unsound.  Such, generally speaking, are those modern systems bearing various names which appeal to a pretended self-government and unrestrained freedom on the part of the child, and which diminish or even suppress the teacher's authority and action, attributing to the child an exclusive primacy of initiative, and an activity independent of any higher law, natural or Divine, in the work of his education.
    If any of these terms are used, less properly, to denote the necessity of a gradually more active co-operation on the part of the pupil in his own education, if the intention is to banish from education despotism and violence, which, by the way, just punishment is not, this would be correct, but in no way new. It would mean only what has been taught and reduced to practise by the Church in Traditional Christian education, in imitation of the method employed by God Himself towards His creatures, of whom He Demands active co-operation according to the nature of each; for His Wisdom "reacheth from end to end mightly and ordereth all things sweetly. " (Sap., 8, 1.)
    But alas! It is clear from the obvious meaning of the words and from experience, that what is intended by not a few, is the withdrawal of education from every sort of dependence on the Divine Law.  So today we see, strange sight indeed, educators and philosophers who spend their lives in searching for a universal moral code of education, as if there existed no Decalogue, no Gospel Law, no law even of nature stamped by God on the heart of man, Promulgated by right reason, and codified to positive Revelation by God Himself in the Ten Commandments.  These innovators are wont to refer contemptuously to Christian education as "heteronomous,"  "passive,"  "obsolete," because founded upon the Authority of God and His Holy Law.
    Such men are miserably deluded in their claim to emancipate, as they say, the child, while in reality they are making him the slave of his own blind pride and of his disorderly affections, which, as a logical consequence of this false system, come to be justified as legitimate demands of a so-called autonomous nature.

    But what is worse is the claim, not only vain but false, irreverent and dangerous, to submit to research, experiment and conclusions of a purely natural and profane order, those matters of education which belong to the Supernatural Order; as for example questions of Priestly or Religious Vocation, and in general the secret workings of Grace which indeed elevate the natural powers, but are Infinitely superior to them, and may nowise be subjected to physical laws, for "the Spirit breatheth where He will." (Io., 3, 8.)

    Another very grave danger is that naturalism which these days invades the field of education in that most delicate matter of Purity of Morals.  Far too common is the error of those who with dangerous assurance and under as ugly term propagate a so-called sex-education, falsely imagining they can forearm youth against the dangers of sensuality by means purely natural, such as a foolhardy initiation and precautionary instruction for all indiscriminately, even in public; and, worse still, by exposing them at an early age to the occasions, in order to accustom them, so it is argued, and as it were to harden them against such dangers.
    Such persons grievously err in refusing to recognize the inborn weakness of human nature, and the law of which the Apostle speaks, fighting against the law of the mind; (Rom., 7, 23.)  and also in ignoring the experience of facts, from which it is clear that, particularly in young people, evil practices are the effect not so much of ignorance of intellect as of weakness of a will exposed to dangerous occasions, and unsupported by the means of Grace.
    In this extremely delicate matter, if, all things considered, some private instruction is found necessary and opportune, from those who hold from God the commission to teach and who have the Grace of state, every precaution must be taken.  Such precautions are well known in Tradional Christian education, and are adequately described by Antoniano cited above, when he says:
    "Such is our misery and inclination to sin, that often in the very things considered to be remedies against sin, we find occasions for and inducements to sin itself.  Hence it is of the highest importance that a good father, while discussing with his son a matter so delicte, should be well on his guard and not descend to details, nor refer to the various ways in which this infernal hydra destroys with its poison so large a portion of the world; otherwise it may happen that instead of extinguishing this fire, he unwittingly stirs or kindles it in the simple and tender heart of the child.  Speaking generally, during the period of childhood it suffices to employ those remedies which produce the double effect of opening the door to the Virtue of Purity and closing the door upon vice." (Silvio Antonio, Dell' educazione cristiana del figliuoli, lib. 2, c. 88.)

    False also and harmful to Christian education is that so-called method of "co-education."  This too, by many of its supporters, is founded upon naturalism and the denial of Original Sin; but by all, upon a deplorable confession of ideas that mistakes a levelling promiscuity and equality, for the legitimate association of the sexes.  The Creator has Ordained and Disposed perfect union of the sexes only in Matrimony, and, with varying degrees of contract, in the family and in society.  Besides there is not in nature itself, which fashions the two quite different in organism, in temperament, in abilities, anything to suggest that there can be or ought to be promiscuity, and much less equality, in the training of the two sexes.  These in keeping with the wonderful designs of the Creator are destined to complement each other in the family and in society, precisely because of their differences, which therefore ought to be maintained and encouraged during their years of formation, with the necessary distinction and corresponding separation, according to age and circumstances.  These principles, with due regard to time and place, must, in accordance with Christian prudence, be applied to all schools, particularly in the most delicate and decisive period of formation, that, namely, of adolescence; and in gymnastic exercises and deportment, special care must be had of Christian Modesty in young women and girls, which is so gravely impaired by any kind of exhibition in public.
    Recalling the terrible words of the Divine Master: "Woe to the world because of scandals!" (Matth., 18, 7.)  We must earnestly appeal to your solicitude and your watchfulness, Venerable Brethren, against these pernicious errors, which, to the immense harm of youth, are spreading far and wide among Christian peoples.

    In order to obtain perfect education, it is of the utmost importance to see that all those conditions which surround the child during the period of his formation, in other words that the combination of circumstances which we call enviorment, correspond exactly to the end proposed.

    The first natural and necessary element in this environment, as regards education, is the family, and this precisely because so Ordained by the Creator Himself.   Accordingly that education, as a rule, will be more effective and lasting which is received in a well-ordered and well-disciplined Christian family; and more efficacious in proportion to the clear and constant good example set, first by the parents, and then by the other members of the household.
    It is not our intention to treat formally the question of domestic education, nor even to touch upon its principal points.  The subject is too vast.  Besides there are not lacking special Treatises on this topic by authors, both ancient and modern, well known for their solid Catholic Doctrine.  One which seems deserving of special mention is the golden Treatise already referred to, of Antoniano, on The Christian Education of Youth, which St. Charles Borromeo ordered to be read in public to parents assembled in their Churches.
    Nevertheless, Venerable Brethren and beloved children, We wish to call your attention in a special manner to the present-day lamentable decline in family education.  The offices and professions of a transitory and earthly life, which are certainly of far less importance, are prepared for by long and careful study; whereas for the fundamental duty and obligation of educating their children, many parents have little or no preparation, immersed as they are in temporal cares.  The declining influence of domestic environment is further weakened by another tendency, prevalent almost everywhere today, which, under one pretext or another, for economic reasons, or for reasons of industry, trade or politics, causes children to be more and more frequently sent away from home even in their tenderest years.  And there is a country where the children are actually being torn from the bosom of the family, to be formed, (or, to speak more accurately, to be deformed and depraved) in godless schools and associations, to irreligion and hatred, according to the theories of advanced socialism; and thus is renewed in a real and more terrible manner the daughter of the Innocents.
    For the love of Our Savior Jesus Christ, therefore, We implore Pastors of souls, by every means in their power, by instructions and Catechisms, by word of mouth and written articles widely distributed, to warn Christian parents of their obligations.  And this should be done not in a merely theoretical and general way, but with practical and specific application to the various responsibilities of parents touching the Religious, Moral and civil training of their children, and with indication of the methods best adapted to make their training effective, supposing always the influence of their own exemplary lives.  The Apostle of the Gentiles did not hesitate to descend to such details of practical instruction in his Epistles, especially in the Epistle to the Ephesians, where among other things he gives this advice: "And you, fathers, provoke not your children to anger." (Eph., 6, 4.)  This fault is the result not so much of excessive severity, as of impatience and of ignorance of means best calculated to effect a desired correction; it is also due to the all too common relaxation of parental descipline which fails to check the growth of evil passions in the hearts of the younger generation.  Parents therefore, and all who take their place in the work of education, should be careful to make right use of the authority given them by God, whose vicars in a True sense they are.  This authority is not given for their own advantage, but for the proper up-bringing of their children in a Holy and filial "fear of God, the beginning of Wisdom," on which foundation alone all respect for authority can rest securely; and without which, order, tranquillity and prosperity, whether in the family or in society will be iimpossible.

    To meet the weakness of man's fallen nature, God in His Goodness has provided the abundant helps of His Grace and the countless means with which He has endowed the Church, the great family of Christ.  The Church therefore is the educational environment most intimately and harmoniously associated with the Christian family.
    The educational environment of theChurch embraces the Sacraments, Divinely efficacious means of Grace, the Sacred Ritual, so wonderfully instructive, and the material fabric of her Churches, whose Liturgy and Art have an immense educational value; but it also includes the great number and variety of schools, associations and institutions of all kinds, established for the training of youth in Christian piety, together with Literature and the Sciences, not omitting recreation and physical culture.  And in this inexhaustible fecundity of educational works, how marvelous, how incomparable is the Church's maternal providence!  So admirable too is the harmony which she maintains with the Christian family, that the Churuch and the family may be said to constitute together one and the same temple of Christian education.

    Since however the younger generations must be trained in the arts and sciences for the advantage and prosperity of civil society, and since the family of itself is unequal to this task, it was necessary to create that social institution, the school.  But let it be borne in mind that this institution owes its existence to the initiative of the family and of the Church,  It follows logically and necessarily that it must not be in opposition to, but in positive accord with those other two elements, and form, with them a perfect Moral Union, constituting one sanctuary of education, as it were, with the family and the Church. Otherwise it is doomed to fail of its purpose, and to become instead an agent of destruction.
    This principle we find recognized by a layman, famous for his pedagogical writings, though these because of their liberalism cannot be unreservedly praised.  "The school," he writes, "if not a temple, is a den."   And again: "When literary, social, domestic and Religious education do not go hand in hand, man is unhappy and helpless." (Nic. Tommaseo, Pensieri sull' educazione, Parte 1, 3, 6.)