Continuing Encyclical Letter
on
CHRISTIAN EDUCTION OF YOUTH
by
POPE PIUS XI
December 31, 1929
                                                                                          

Neutral, Lay, Mixed, "Unique", Catholic

    From this it follows that the so-called "neutral" or "lay" school, from which Religion is excluded, is contrary to the fundamental principles of education.  Such a school moreover cannot exist in practise; it is bound to become irreligious.  There is no need to repeat what Our Predecessors have declared on this point, especially Pius IX and Leo XIII, at times when laicism was beginning in a special manner to infest the public school.

    We renew and confirm their declarations, (Pius IX, Ep. Quum non sine, 14 July 1864. -- Syllabus, Prop. 48. -- Leo XIII, alloc. Summi Pontificatius, 20 Aug. 1880, Ep. Enc. Nobilissima, 8 Febr. 1884, Ep. Enc. Quod Multum, 22 Aug. 1886, Ep. Officio Sanctissimo, 22 Dec. 1887, Ep. Enc. Caritatis. 19 Mar. 1894, Enc. [cfr. Cod. I. C. cum Fontium Annot., c. 1374] .)  as well as the Sacred Canons in which the frequenting of non-Catholic schools, whether neutral or mixed, those namely which are open to Catholics and non-Catholics alike, is forbidden for Catholic children, and can be at most tolerated, on the approval of the Ordinary alone, under determined circumstances of place and time, and with special precautions. (Cod. I. C., c. 1374.)  Neither can Catholics admit that other type of mixed school (least of all the so-called "ecole unique," obligatory on all) in which the students are provided with separate Religious instruction, but receive other lessons in common with non-Catholic pupils from non-Catholic teachers.

    For the mere fact that a school gives some Religious instrruction, (often extremely stinted) does not bring it into accord with the rights of the Church and of the Christian family, or make it a fit place for Catholic students.  To be this, it is necessary that all the teachcing and the whole organization of the school, and its teachers, syllabus and textbooks in every branch, be regulated by the Christian spirit, under the direction and maternal supervision of the Church; so that Religion may be in very truth the foundation and crown of the youth's entire training; and this in every grade of school, not only the elementary, but the intermediate and the higher institutions of learning as well.  To use the words of Leo XIII: "It is necessary not only that Religious instruction be given to the young at certain fixed times, but also that every other subject taught, be permeated with Christian piety.  If this is wanting, if this Sacred atmosphere does not pervade and warm the hearts of masters and scholars alike, little good can be expectd from any kind of learning, and considerable harm will often be the consequence. (Ep. Enc. Militantis Ecclesiae, 1 Aug. 1897.)

    And let no one say that in a nation where there are different Religious beliefs, it is impossible to provide for public instruction otherwise than by neutral or mixed schools.  In such a case it becomes the duty of the State, indeed it is the easier and more reasonable method of procedure, to leave free scope to the initiative of the Church and the family, while giving them such assistance as Justice demands.  That this can be done to the full satisfaction of families, and to the advantage of education and of public peace and tranquility, is clear from the actual experience of some countries comprising different Religious denominations.  There the school legislation respects the rights of the family, and Catholics are free to follow their own system of teaching in schools that are entirely Catholic.  Nor is distributive Justice lost sight of, as is evidenced by the financial aid granted by the State to the several schools demanded by the families.
    In other countries of mixed creeds, things are otherwise and a heavey burden weighs upon Catholics, who under the guidance of their Bishops and with the indefatigable co-operation of the Clergy, Secular and Regular, support Catholic schools for their children entirely at their own expense; to this they feel obliged in conscience, and with a generosity and constancy worthy of all praise, they are firmly determined to make adequate provision for what they openly profess as their motto:  "Catholic education in Catholic schools for all the Catholic youth."  If such education is not aided from public funds, as distributive Justice requires, certainly it may not be opposed by any civil authority ready to recognize the rights of the family, and the irreducible claims of legitimate liberty.
    Where this fundamental liberty is thwarted or interferred with, Catholics will never feel, whatever may have been the Sacrifices already made, that they have done enough, for the support and defense of their schools and for the securing of Laws that will do them Justice.

    For whatever Catholics do in promoting and defending the Catholic school for their children, is a genuinely Religious work and therefore an important task of "Catholic Action."  For this reason the associations which in various countries are so zealously engaged in this work of prime necessity, are especially dear to Our Paternal heart and are deserving of every commendation.
    Let it be loudly proclaimed and well understood and recognized by all, that Cathoics, no matter what their nationality, in agitating for Catholic schools for their children, are not mixing in party politics, but are engaged in a Religious enterprise demanded by conscience.  They do not intend to separate their children either from the body of the nation or its spirit, but to educate them in a perfect manner, most conducive to the prosperity of the nation.  Indeed a good Catholic, precisely because of his Catholic principles, makes the better citizen, attached to his country, and loyally submissive to constituted civil authority in every legitimate form of government.
    In such a school, in harmony with the Church and the Christian family, the various branches of secular learning will not enter into conflict with Religious instruction to the manifest detriment of education.  And if, when occasion arises, it be deemed necessary to have the students read authors propounding false doctrine, for the purpose of refuting it, this will be done after due proparation and with such an antidote of sound Doctrine, that it will not only do no harm, but will be an aid to the Christian formation of youth.
    In such a school moreover, the study of the vernacular and of classical literature will do no damage to  moral virtue.  There the Christian teacher will imitate the bee, which takes the choicest part of the flower and leaves the rest, as St. Basil teaches in his discourse to youths on the study of the classics. (P. G., t. 31, 570.)  Nor will this necessary caution, suggested also by the pagan Quintilian, (Inst. Or., 1, 8.)  in any way hinder the Christian teacher from gathering and turning to profit, whatever there is of real worth in the systems and methods of our modern times, mindful of the Apostle's advice: "Prove all things: hold fast that which is good." (1 Thess., 5, 21.)  Hence in accepting the new, he will not hastily abandon the old, which the experience of centuries has found expedient and profitable.  This is particularly true in the teaching of Latin, which in our days is falling more and more into disuse, because of the unreasonable rejection of methods so successfully used by that sane humanism, whose highest development was reached in the schools of the Church.  These notable Traditions of the past require that the youth committed to Catholic schools be fully instructed in the letters and sciences in accordance with the exigencies of the times.  They also demand that the Doctrine imparted be deep and solid, especially to sound Philosophy, avoiding the muddled superficiality of those "who perhaps would have found necessary, had they not gone in search of the superfluous." (Seneca, Epist. 45.)  In this connection Christian teachers should keep in mind what Leo XIII says in a pithy sentence: "Greater stress must be laid on the employment of apt and solid methods of teaching, and, what is still more important, on bringing into full conformity with the Catholic faith, what is taught in literature, in the science, and above all in Philosophy, on which depends in great part the right orientation of the other branches of knowledge." (Leo XIII, Ep. enc., Inscrutabili, 21 Apr. 1878.)

    Perfect schools are the result not so much of good methods as of good teachers, teachers who are thoroughly prepared and well-grounded in the matter they  have to teach; who possess the intellectual and moral qualifications required by their important office; who cherish a pure and holy love for the youths confided to them, because they love Jesus Christ and His Church, of which these are the children of predilection; and who have therefore sincerely at heart the true good of family and country.  Indeed it fills Our soul with consolation and gratitude towards the Divine Goodness to see, side by side with Religious men and women engaged in teaching, such a large number of excellent lay teachers, who, for their greater spiritual advancement, are often grouped in special sodalities and associatins, which are worthy of praise and encouragement as most excellent and powerful auxiliaries of "Catholic Action."  All those labor unselfishly with zeal and persrverance in what St. Gregory Nazianzen calls "the Art of arts and the Science of sciences," (Oratio 2, P. G., t. 35, 426.)  the direction and formation of youth.  Of them also it may be said in the Words of the Divine Master: "The harvest indeed is great, but the laborers few." (Matth., 9, 37.)  Let us then pray the Lord of the harvest to send more such workers into the field of Christian education; and let their formation be one of the principal concerns of the Pastors of souls and of the superiors of Religious Orders.
    It is no less necessary to direct and watch the education of the adolescent, "soft as wax to be molded into vice," (Horat., Art. poet., v. 163.)  in whatever other enviroment he may happen to be, removing occasions of evil and providing occasions for good in his recreations and social intercourse; for "evil communications corrupt good manners." (1 Cor., 15, 33.)

    More than ever these days an extended and careful vigilance is necessary, inasmuch as the dangers of moral and Religious shipwreck are greater for inexperienced youth.  Especially is this true of impious and immoral books, often diabolically circulated at low prices; of the cinema, which multiplies every kind of exhibition; and now also of the radio, which facilitates every kind of reading.  These most powerful means of publicity, which can be of great utility for instruction and education when directed by sound principles, are only too often used as an incentive to evil passions and greed for gain.  St. Augustine deplored the passion for the shows of the circus which possessed even some Christians of his time, and he dramatically narrates the infatuation for them, fortunately only temporary, of his Disciple and friend Alipius. (Conf., 6, 8.)  How often today must parents and educators bewail the corruption of youth brought about by the modern theater and the vile book!
    Worthy of all praise and encouragement therefore are those educational associations which have for their object to point out to parents and educators, by means of suitable books and periodicals, the dangers to morals and Religion that are often cunningly disguised in books and theatrical representations.  In their spirit of zeal for the souls of the young, they endeavor at the same time to circulate good literature and to promote plays that are really instructive, going so far as to put up at the cost of great Sacrifices, theaters and cinemas, in which virtue will have nothing to suffer and much to gain.
    This necessary vigilance does not demand that young people be removed from the society in which they must live and save their souls; but that today more than ever they should be forewarned and forearmed as Christians against the seductions and the errors of the world, which, as Holy Writ admonishes us, is all "concupiscence of the flesh, concupiscence of the eyes and pride of life." (I Io., 2, 16.)  Let them be what Tertullian wrote of the first Christians, and what Christians of all times ought to be, "sharers in the possession of the world, not of its error." (De Idololatria, 14.)
    This saying of Tertullian brings us to the topic which we propose to treat in the last place, and which is of the greatest importance, that is, the True nature of Christian education, as deduced from its proper end.  Its consideration reveals with noonday clearness the pre-eminent educational Mission of the Church.

    The proper and immediate end of Christian education is to co-operate with Divine Grace in forming the True and perfect Christian, that is, to form Christ Himself in those regenerated by Baptism, according to the emphatic expression of the Apostle: "My little children, of whom I am in labor again, until Christ be formed in you." (Gal., 4, 19.)  For the True Christian must live a Supernatural life in Christ: "Christ Who is your life," (Col., 3, 4.)  and display it in all his actions: "That the life also of Jesus may be made manifest in our mortal flesh." (II Cof., 4, 11.)

    For precisely this reason, Christian education takes in the whole aggregate of human life, physical and Spiritual, intellectual and Moral, individual, domestic and social, not with a view of reducing it in any way, but in order to elevate, regulate and perfect it, in accordance with the example and teaching of Christ.
    Hence the True Christian, product of Christian education, is the Supernatural man who thinks, judges and acts constantly and consistently in accordance with right reason illumined by the supernatural light of the example and Teaching of Christ; in other words, to use the correct term, the true and finished man of character.  For, it is not every kind of consistency and firmness of conduct based on subjective principles that makes true character, but only constancy in following the Eternal Principles of Justice, as is admitted even by the pagan poet when he praises as one and the same "the man who is just and firm of purpose." (Horat., Od. 1, 3, od. 3, v. 1.)  And on the other hand, there cannot be full Justice except in giving to God what is due to God, as the True Christian does.
    The scope and aim of Christian education as here described, appears to the worldly as an abstraction, or rather as something that cannot be attained without the suppression or dwarfing of the natural faculties, and without a renunciation of the activities of the present life, and hence inimical to social life and temporal prosperity, and contrary to all progress in letters, arts and sciences, and all the other elements of civilization.  To a like objection raised by the ignorance and the prejudice of even cultured pagans of a former day, and repeated with greater frequency and insistence in modern times.  Tertullian has replied as follows: "We are not strangers to life.  We are fully aware of the gratitude we owe to God, Our Lord and Creator.  We reject none of the fruits of His handiwork; we only abstain from their immoderate or unlawful use.  We are living in the world with you; we do not shun your forum, your markets, your baths, your shops, your factories, your stables, your places of business and traffic.  We take ship with you and we serve in your armies, we are farmers and merchants with you; we interchange skilled labor and display our works in public for your service.  How we can seem unprofitable to you with whom we live and of whom we are, I know not." (Apol., 42.)

    The True Christian does not renounce the activities of this life, he does not stunt his natural faculties; but he develops and perfects them, by co-ordinating them with the Supernatural.  He thus ennobles what is merely natural in life and secures for it new strength in the material and temporal order, no less than in the Spiritual and Eternal.
    This fact is proved by the whole history of Christianity and its institutions, which is nothing else but the history of true civilization and progress up to the present day.  It stands out conspicuously in the lives of the numerous Saints, whom the Church, and she alone, produces, in whom is perfectly realized the purpose of Christian education, and who have in every way ennobled and benefitted human society.  Indeed, the Saints have ever been, are, and ever will be the greatest benefactors of society, and perfect models for every class and profession, for every state and condition of life, from the simple and uncultured peasant to the master of Sciences and Letters, from the humble artisan to the Commander of armies, from the father of a family to the Ruler of peoples and nations, from simple maidens and matrons of the domesic hearth to Queens and Empresses.  What shall we say of the immense work which has been accomplished even for the temporal well-being of men by Missionaries of the Gospel, who have brought and still bring to barbarous tribes the benefits of civilization together with the light of the Faith?  What of the founders of so many social and charitable institutions, of the vast numbers of Saintly educators, men and women, who have perpetuated and multiplied their life-work, by leaving after them prolific institutions of Chritian education, in aid of families and for the inestimable advantage of nations?

    Such are the fruits of Christian education.  Their price and value is derived from the Supernatural Virtue and life in Christ which Christian education forms and develops in man. Of this life and virtue Christ Our Lord and Master is the Source and Dispenser. By His example He is at the same time the Universal Model accessible to all, especially to the young in the period of His hidden life, a life of labor and obedience, adorned with all Virtues, personal, domestic and social, before God and Men.

    Now all this array of priceless educational treasures which We  have barely touched upon, is so truly a property of the Church as to form her very substance, since She is the Mystical Body of Christ, the Immaculate Spouse of Christ, and consequently a most admirable Mother and an incomparable and perfect Teacher.  This thought inspired St. Augustine, the great genius of whose Blessed death we are about to celebrate the fifteenth centenary, with accents of tenderest love for so Glorious a Mother: "O Catholic Church, True Mother of Christians! Not only dost Thou preach to us, as is meet, how purely and chastely we are to Worship God Himself, Whom to possess is life most Blessed; Thou dost moreover so cherish neighborly love and Charity, that all the infirmities to which sinful souls are subject, find their most potent remedy in Thee, Childlike Thou art in molding the child, strong with the young man, gentle with the aged, dealing with each according to his needs of mind and of body.  Thou dost subject child to parent in a sort of free servitude, and settest parent over child in a jurisdiction of love.  Thou bindest brethren to brethren by the bond of Religion, stronger and closer than the bond of blood...  Thou unitest citizen to citizen, nation to nation, yea, all men in a union not of companionship only, but of brotherhood, reminding them of their common Origin.  Thou teacest Kings to care for their people, and biddest people to be subject to their Kings.  Thou teachest assiduously to whom honor is due, to whom love, to whom reverence, to whom fear, to whom comfort, to whom rebuke, to whom punishment; showing us that whilst not all things nor the same things are due to all, Charity is due to all and offense to none." (De Moribus Ecclesiae Catholicae, lib. 1, c. 30.)

    Let us then, Venerable Brethren, raise our hands and our hearts in supplication to Heaven, "to the Shepherd and Bishop of our souls." (Cfr. I Petr., 2, 25.) to the Divine King "Who gives Laws to Rulers," that in His Almighty Power He may cause these splendid fruits of Christian education to be gathered to ever greater abundance "in the whole world," for the lasting benefit of individuals and of Nations.

    As a pledge of these Heavenly favors, with Paternal affection We impart to you, Venerable Brethren, to your Clergy and your people, the Apostolic Benediction.
    Given at Rome, at St. Peter's, the thirty-first day of December, in the year  1929, the eighth of Our Pontificate.
                                                                                           POPE PIUS XI

    As Peter was given a new name so does the new Supreme Pontiff become known by another.  After the election he extends his first blessing to the people -- a Benediction which was not given in the open for years until Pope Pius XI established the custom.
    The Coronation, one of the most magnificent of Vatican Ceremonies, takes place shortly after the election.  With the Pope carried high in a golden chair and attended by brilliantly attired chamberlains and soldiers, the Coronation Mass is an unrivaled spectacle of beauty, dignity, and ancient pageantry.  At the Coronation, in the midst of the pomp and splendor, a master of ceremonies recites in Latin: "Holy Father, thus does the glory of the world pass away."  As the first Cardinal Deacon places the three-crowned Tiara on the head of the Pope, he says: "Receive the three-crowned Tiara, and know that thou art the Father of Princes and Kings, the Pastor of the earth, and Vicar of Jesus Christ, to Whom be honor and glory forever.  Amen."
    The CORONATION of Pope Pius XII took place on the balcony of St. Peter's in March 1939.  (From the book "The Vatican and Holy Year" by Stephen S. Fenichell & Phillip Andrew -- 1950 eiditon.)

    (Tradition is an equal part [along with the Bible] of the Authoritative Teaching of the Church -- From the book "The Immaculate Way" by Brian Farrely, S.S.M. -- 1963 edition.)

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