School in Mission Territory

SCHOOL IN MISSION TERRITORY. — The school question assumed greater importance during the modern period of the missions, but certainly not the importance it deserved.

The papal bulls containing the numerous privileges of the Spanish and Portuguese Patronage do not contain even a word about schools, which, however, were opened in many villages of America and the Philippines almost out of necessity, solely for the teaching of Christian doctrine. The teaching of letters and sciences was reserved for certain colleges and seminaries. This mentality, so narrow, did not prevent the Jesuits from opening, in the reductions of Paraguay, several schools of arts and trades. In territories outside Spanish and Portuguese sovereignty, the situation was no different, although the numerous instructions given by Propaganda to the apostolic vicars had always insisted on the need to establish in every parish, and especially in the more important villages, a school for the teaching of the truths of the faith, grammar, and the liberal arts. The Ordinaries, however, were too concerned with the formation of the indigenous clergy and took an interest in teaching only inso-
SCUOLA IN TERR. DI MISSIONE - SCUOLA LIBERTÀ DELLA

could be a preparation for the seminary. Moreover, the fear of appearing innovative in comparison with the majority of missionaries, the shortage of personnel, especially teaching staff, and the scarcity of financial means prevented even the most willing from giving schools any greater development. It may therefore be concluded that, until the beginning of the nineteenth century, the organization of primary education, more or less widespread, supplemented by secondary and higher education, played a very minor part in the missions.

With the missionary revival in the last century, the school question began to acquire importance, and numerous schools were opened everywhere through the work of the older institutes and especially of the new male and female ones founded for this purpose. Today schools in the missions display great variety, owing to the many factors affecting their organization. In countries where the government has established a precise school system, as, for example, in Australia, New Zealand, Japan, and a few others, Catholic schools must follow its regulations; in other regions, local conditions, the needs and character of the peoples lead missionaries to give schools the orientation considered most appropriate to the purpose.

Numerous difficulties and obstacles prevent a greater development of schools in the missions. The lack of adequate means often places such schools in a position of inferiority with respect to government and Protestant schools. Moreover, the recruitment of qualified personnel, notwithstanding the assistance of institutes, brothers, and nuns, is insufficient to meet the many requests coming from mission territories.

According to the statistical data published by the Missioni cattoliche (Rome 1950, pp. 484–91), at the end of 1949 the school organization in territories dependent on the S. Congregation of Propaganda Fide was as follows:

excluded by laws against illiteracy or concerning the so-called school age. But even with respect to schools collectively organized by private initiative, the State must respect freedom in the use of methods, timetables, and programmes different from those in force in State schools, provided that the common rules of hygiene and morality are observed. It is not reasonable to impose complete uniformity on the State school, as though it were a unique model of perfection. Even when in fact it proceeds in so satisfactory a manner as to acquire great prestige, the demand of the human spirit to be left free in the exercise of its various faculties, among which is that of educating, remains unimpaired. Free schools have, if nothing else, the function of constituting experiments and trials of new educational methods and means from which the State school may also benefit, if it does not wish to crystallize into a presumption of unattainable superiority. It is therefore not to be approved that the State recognizes and approves non-State schools only if they conform in every respect to what is practised in the State school (the present pareggiate or parificate schools). It is true that in this way it is easier for it to exercise its control; but what is easier is not always more useful and more just. The criterion for judging a school should be its overall result, that is, its actual effectiveness in the formation of pupils. This is what matters; and when it is attained, it is immaterial whether teachers possess more or less select qualifications, or whether the timetables and methods are one kind or another. The principle of equality between the State and non-State school, recognized by the Italian Constitution, is based on this realistic (and very reasonable) consideration.

Art. 33: ‘Art and science are free, and teaching is free. The Republic lays down the general rules concerning education and establishes State schools of every order and grade.

Bodies and private individuals have the right to establish schools and insti-

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The ecclesiastical regime of schools in the missions presents certain noteworthy peculiarities. Their purpose is not merely to educate the children of Christian families, but to contribute, directly and indirectly, to the conversion of unbelievers, also admitting pagan youths in accordance with specific instructions on the matter. Since, therefore, the aim of Catholic education is identified with the very aim of the apostolate, can. 296 § 1 grants Mission Ordinaries full authority over the direction of schools, save for privileges of exemption granted to certain missionary institutes.