The Christian Education of Youth - From the Encyclical, "Divini illius magistri," December 31, 1929

3698 Dz 2215 Surely, equally false and harmful to Christian education is that method of instructing youth, which is commonly called "coeducation." Both the sexes have been established by God's wisdom for this purpose, that in the family and in society they may complement each other, and may aptly join in any one thing; for this reason there is a distinction of body and of soul by which they differ from each other, which accordingly must be maintained in education and in instruction, or, rather ought to be fostered by proper distinction and separation, in keeping with age and circumstances. Such precepts in accord with the precepts of Christian prudence are to be observed at the proper time and opportunely not only in all schools, especially through the disturbed years of youth, upon which the manner of living for almost all future life entirely depends, but also in gymnastic games and exercises, in which special care must be taken for the Christian modesty of girls, inasmuch as it is especially unbecoming for them to expose themselves, and to exhibit themselves before the eyes of all.Dz 2216 But to obtain perfect education care must be taken that all the conditions which surround children while they are being trained, fittingly correspond with the end proposed.And surely from the necessity of nature the environment of the child for his proper training must be regarded as his family, established by God for this very purpose.

Therefore, finally, we shall rightly consider that institution stable and safest which is received in a family rightly ordered and well disciplined; and the more efficacious and stable as the parents especially and other members of the household present themselves the children as an example of virtue.Dz 2217 Moreover, for the weaknesses of human nature, rendered weaker by the ancestral sin, God in His goodness has provided the abundant helps of His grace and that plentiful supply of assistance which the Church possesses for purifying souls and for leading them on to sanctity; the Church, we say, that great family of Christ, which is the educational environment most intimately and harmoniously connected with individual families.Dz 2218 Since, however, new generations would have to be instructed in all those arts and sciences by which civil society advances and flourishes; and since the family alone did not suffice for this, accordingly public schools came into being; yet in the beginning---note carefully---through the efforts of the Church and the family working together, and only much later through the efforts of the state. Thus the seats and schools of learning, if we view their origin in the light of history, were by their very nature helps, as it were, and almost a complement to both the Church and the family. So the consequence is that public schools not only cannot be in opposition to the family and the Church, but must ever be in harmony with both, as far as circumstances permit, so that these three, namely, school, family, and Church seem to effect essentially one sanctuary of Christian education, unless we wish the school to stray from its clear purpose and be converted into a disease and the destruction of youth.Dz 2219 From this it necessarily follows that through schools which are called neutralorlay,the entire foundation of Christian education is destroyed and overturned, inasmuch as religion has been entirely removed from them.

But they will beneutral schools in no way except in appearance, since they are in fact plainly hostile to religion or will be.It is a long task and there is indeed no need to repeat what Our predecessors, especially Pius IX and Leo XIII openly declared, in whose reigns especially it happened that the serious disease of such laicism invaded the public schools. We repeat and confirm their declarations * and likewise the prescripts of the Sacred Canons, according to which Catholic youths are prohibited from frequenting for any reason either neutral or mixed schools, namely, those which Catholics and non-Catholics attend for instruction; but it will be permitted to attend these, provided in the judgment of a prudent ordinary, in certain conditions of place and time, special precautions be taken. * For no school can be tolerated (especially if it is the "only" school and all children are bound to attend it) in which, although the precepts of sacred doctrine are taught separately to Catholics, yet the teachers are not Catholics, and who imbue Catholic and non-Catholic children generally with a knowledge of the arts and letters.Dz 2220 For, because the instruction in religion is given in a certain school (usually too sparingly), such a school for this reason does not satisfy the rights of the Church and family; nor is it thus made suitable for the attendance of Catholic pupils; for, in order that any school measure up to this, it is quite necessary that all instruction and doctrine, the whole organization of the school, namely, its teachers, plan of studies, books, in fact, whatever pertains to any branch of learning, be so permeated and be so strong in Christian spirit, under the guidance and the eternal vigilance of the Church, that religion itself forms both the basis and the end of the entire scheme of instruction; and this not only in the schools in which the elements of learning are taught but also in those of higher studies. "It is necessary," to use the words of Leo XIII, "not only that youth be taught religion at definite times, but that all the rest of their instruction be pervaded with a religious feeling.

If this be lacking, if this sacred condition does not permeate and stimulate the minds of the teachers and those taught, small benefit will be received from any learning, and no little damage will often follow."*Dz 2221 Moreover, whatever is done by the faithful of Christ to promote and protect the Catholic school for their children, is without any doubt a religious work, and thus a most important duty of "Catholic Action"; accordingly, all those sodalities are very pleasing to Our paternal heart and worthy of special praise, which in many places in a special manner and most zealously are engaged in so essential a work.Therefore, let it be proclaimed on high, well noted, and recognized by all that the faithful of Christ in demanding a Catholic School for their children are nowhere in the world guilty of an act of a political dissension, but perform a religious duty which their own conscience peremptorily demands; and, these Catholics do not intend to withdraw their children from the training and spirit of the state, but rather to train them for this very end, in a manner most perfect, and best accommodated to the usefulness of the nation, since a true Catholic, indeed, well instructed in Catholic teaching, is by this very fact the best citizen, a supporter of his country, and obedient with a sincere faith to public authority under any legitimate form of government.Dz 2222 The salutary efficiency of schools, moreover, is to be attributed not so much to good laws as to good teachers, who, being well prepared and each having a good knowledge of the subject to be taught the students, truly adorned with the qualities of mind and spirit, which their most important duty obviously demands, glow with a pure and divine love for the youth committed to them, just as they love Jesus Christ and His Church, ---whose most beloved children these are---and by this very fact sincerely have the true good of the family and the fatherland at heart.

Therefore, We are greatly consoled and We acknowledge the goodness of God with a grateful heart, when we see that in addition to the men and women of religious communities who devote themselves to the teaching of children and youth, there are so many and such excellent lay teachers of both sexes, and that these---for their greater spiritual advancement joining in associations and spiritual sodalities, which are to be praised and promoted as a noble and strong aid to "Catholic Action"--unmindful of their own advantage, devote themselves strenuously and unceasingly to that which St. Gregory of Nazianzus calls "the art of arts and the science of sciences,"* namely, the direction and formation of youth. Yet, since those words of the divine Master apply to them also: "The harvest indeed is great, but laborers are few" (Mt 9,37), such teachers of Christian education--- whose training should be of special concern to the pastors of souls, and superiors of religious orders---we exhort the Lord of the harvest with suppliant prayers to provide such teachers in greater numbers. Dz 2223 Furthermore, the education of the child, inasmuch as he is "soft as wax to be molded into vice" * in whatever environment he lives, must be directed and watched by removing occasions of evil, and by supplying opportunely occasions for good in times of relaxation of mind, and enjoyment of companions, because "evil communications corrupt good manners" (1Co 15,33)

Yet, such watchfulness and vigilance, as we have said should be applied, does not at all demand that young people be removed from association with men with whom they must live their lives, and whom they must consult in regard to the salvation of their souls; but only that they be fortified and strengthened in a Christian manner---especially today--- against the enticements and errors of the world, which, according to the words of John, are entirely "concupiscence of the flesh, concupiscence of the eyes, and pride of life" (1Jn 2,16), so that, as Tertullian wrote of the early Christians: "Let our people keep themselves as Christians who should at all times be sharers in the possession of the world, not of its error." * Dz 2224 Christian education aims properly and immediately to make man a true and perfect Christian by cooperating with divine grace, namely, to mold and fashion Christ Himself in those who have been reborn in baptism, according to the clear statement of the Apostle: "My little children of whom I am in labor again, until Christ be formed in you" (Ga 4,19) For, the true Christian must live a supernatural life in Christ: "Christ our life" (Col 3,4), and manifest the same in all his actions, "that the life of Jesus may be made manifest in our mortal flesh" (2Co 4,11)

Since this is so, Christian education embraces the sum total of human actions, because it pertains to the workings of the senses and of the spirit, to the intellect and to morals, to individuals, to domestic and civil society, not indeed, to weaken it, but according to the example and teaching of Jesus Christ, to elevate, regulate, and perfect it. Thus the true Christian, molded by Christian education, is none other than the supernatural man who thinks, judges, and acts constantly and consistently in accordance with right reason; supernaturally inspired by the examples and teachings of Jesus Christ; that is, a man outstanding in force of character. For whoever follows his own inclination and acts stubbornly, intent on his own desires, is not a man of strong character; but only he who follows the eternal principles of justice, just as even the pagan host himself recognizes when he praises "the just" man together with "the man tenacious of purpose";* but these ideas of justice cannot be fully observed unless there is attributed to God whatever is God's due, as is done by the true Christian. The true Christian, far from renouncing the activities of this life and from suppressing his natural talents, on the contrary fosters and brings them to perfection by so cooperating with the supernatural life that he embellishes the natural way of living, and supports it by more efficacious aids, which are in accord not only with spiritual and eternal things but also with the necessities of natural life itself.

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