mate of the meaning and value of education. The culture fanatics expect the school to be the salvation of nations and the healing of all ills. Their shibboleths: "Education is freedom"; "To be educated is to be moral"; "Salvation cometh by education"; "He who can read is a redeemed man," etc., these shibboleths revive the errors of the 18th century concerning the value of enlightenment, for in their zeal for knowledge the men of that period forgot the duties of conscience as well as the value of practical skill. Similarly, many modern educationists would free nature and develop it by means of an education that is to supplant all other humanizing agencies and to be wholly independent of higher aims. This involves the complete reversal of the inner and true relationship between these various activities. It is diametrically opposed to sane ethics and sane pedagogy. The higher aim is the first thing to be determined. Refinement and humanization must be rooted in sanctification. Education and culture must be based upon sanctification as their foundation. And thus sanctification is the norm for the treatment of the natural: the lower should adapt itself to the higher, what is passing and temporal to the eternal, and the means should be adjusted to the end; and not vice versa. To ascertain whether education is properly fulfilling its duties toward the race, we need only note whether the cultural values are so made the property of the individual as to focuss his desires and striving upon what is right, good, and holy. To this end those elements of the educational content that exert a moral influence must be made the core subject. Furthermore, theory and practice must go hand in hand, and their effects must extend so far into the life of the pupil as to co-operate with the results of the disciplinary and moral training of the school. These same points should be observed in social education also; for the educational needs of society are determined by the individuals' needs, with this difference that the social form adds some new problems. The process of social education will function properly, first, if it is focussed upon the totality of the spiritual treasures of the race; observing this order, however, that the treasures whose transmission is a sacred duty are rated first in importance and receive the largest share of attention, whereas those whose transmission is in keeping with the high calling of the race, are second in importance and attention, while those, finally, which are merely useful, are third. To function properly, the process of social education must, secondly, employ, in accordance with the importance of these various treasures, the social unions as its aid, and strive, within the proper limits, to perfect them. And, thirdly, the process of social education must, mindful of its being internally related to tradition and rooted in authority, seek to establish a connection with that order which alone consecrates these factors (tradition and authority) that are so important for preserving and unifying important elements. That education should occupy this position, follows from its very nature, and there is no need of further proof, as the best educational thought of all ages has recognized this as the proper function of the educative process. The relationship between education and the higher orders has been determined best and most wisely by the early Christian thinkers and early Christian customs. In one point we must go beyond them, for they worked with but a limited circle of cultural values. We now have greater resources, yet we are not justified in abandoning the solid foundations which their wisdom constructed. But since this has been done, we must needs return to them, not by a blind reaction or a short-sighted restoration of former conditions, but guided by that Spirit whom the Church invokes in her Pentecostal hymn to wash what is soiled, to freshen what is dry, to bend what is rigid, to warm what is cold, to heal all wounds, and to lead back all that have strayed from the path. ABC, ALPHABETICAL INDEX. Α (alphabet), 8, 82. of science, 108 t., 459. of sense-perception, 265. of the mechanical arts, 166. of the moral world, 184. Academic and professional skill of Academic and professional training. of teachers, 476 ff. Academies, 302, 465 ff. Jesuit, 280. Accessory subjects, 67, 140 ff. Acquiring an education, 173 f., 177 ff., Adeodatus, 110, 489 f. Esthetics, 102 f., 193, see also Esthetic tendency, 18, 28 f., 57, 61, 95. Agencies, educational, 386 ff. Aggregate instead of organism, 443 f. methods in, 374 ff. Ambition, motive in education, 30 f., American catholicity of taste, 113. 257 ff., 302 ff., 367 f., 371 ff. Analytico-heuristic instruction, 279. Appendix, historical, 189. Apperception, 294 ff. Apperception aids, 298. Appetitive faculties, 61 f. Application, 212, 219 ff., 301, 366. Aristophanes, 10. Aristotelian philosophy, 110, 131 f. 110, 121, 128 f., 131, 133, 140 f., Arnold, Matthew, 350. (Fertigkeiten), 67, 158 ff., 197, 318. of knowledge, 52, 210 ff. Atomism, educational, 186. Augustine, St., 134, 187, 214, 271, Authority, 137 f., 422 ff., 485, see B Bacon, Francis, 11, 154 f., 187, 308 f., 404. Bacon, Roger, II. Barantes, 466. Barbarian Invasion, 110. Barth, Ernst, 167. Basic subjects, 67, 77 ff. Becker, Karl Ferdinand, 190 f. Bernard of Clairvaux, St., 487. Bible, 134 f., 200 f., 240, 306 f., 448. Bible History, 133 ff., 181, 240, 470. Bockh, August, 108. Boethius, 213. Books, 393. Chemistry, 152 ff., 166, 197, 464. Chinese education, 9, 19, 81 f., 316. content of, 47 ff., 133 ff., 137 ff., principles of, 34, 407 f., 486 ff. Church, 110, 136 f., 425 ff., 433 ff., Church and State, 428 f., 445 ff. Cicero, 4, 7, 10, 49, 131, 142, 148, ancient, 17, 54, 103 ff., 109 ff., Combinations, 121, 259, 316 f., 463. Comenius, 8, 24, 73, 164 f., 190, 229, Content, educative, 52, 233- Content of education, 67 ff. |