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1%^ 
 
 IFOR ONTARIO. 
 
 III. What the Duke of Argyle Says. 
 
 The Duke of Argyle in a letter to the Times Dec. 
 joth, 1895, says : — The discussions which are being 
 conducted or reported in your columns on ** voluntary 
 schools" prove very clearly that there are a good many 
 real difficulties in the way of any perfectly satisfac- 
 tory solution of the religious problem in national 
 education. These practical difficulties concern chiefly 
 sucIa questions as the geographical distribution, the 
 management, and the finance of schools. I do not 
 now address you for the purpose of adding to the 
 number of suggestions which have been made on 
 these matters. I have considerable confidence in the 
 variety of elements which are represented in the 
 present Government, and in the probability of their 
 taking a reasonable and conciliatory course toward 
 all the great interests which are involved. But I am 
 anxious to say a few words concerning a doctrine—a 
 preconception — or a prejudice on one point, which 
 exaggerates and embitters every difficulty, and which, 
 I venture to think, is quite erroneous. I refer to 
 the notion that when " the State " assigns money, 
 whether from rates or taxes, to VOLUNTARY SCHOOLS, 
 it is doing the same thing as endowing churches. 
 The two things are not only different, but they are 
 opposites. The principle which condemris the one 
 is the very principle which justifies, and may even 
 necessitate, the other. The principle is that the state, 
 as we now understand the word, is so thoroughly 
 secular that it cannot and ought not to meddle at all 
 with religion or the Churches. I understand that 
 principle and, with is^rge explanations, I respect it. 
 In its bearing on education it demands that the State 
 should pay its money for secular education alone, 
 and pay it, moreover, to every body or organization 
 which will undertake to produce secularly well-edu- 
 
2 
 
 has no business whatever to ask what religion is given 
 by any such body or organization in addition to, or 
 along with the secular instruction which alone is its 
 concern. If it refuses to pay for that instruction, 
 by whomsoever it may be provided, because the 
 body so providing it does also teach religion, then 
 the State is violating its neutrality and persecuting the 
 Churches. Dr. Joseph Parker assumes that strict 
 logic is on his side, and that if it be only uncompromis- 
 ingly asserted men will come round to his conclusion. 
 I hold that strict logic is against him, and I trust 
 that a general revolt against his conclusion will lead 
 to a wider and wider detection of the fallacies on 
 which it rests. The dogma with which that con- 
 clusion is inseparably connected is — not the neutrality 
 or indifference of the State towards all voluntary 
 societies, but an inherent hostility on the part of the 
 State to all such bodies if they have a religious char- 
 acter. Religion is to be regarded as something so 
 unclean that the State will not even touch it with a 
 barge-pole. Churches may produce scholars edu- 
 cated up to any standard of secular knowledge re- 
 quired by a State department, but they are not to get 
 the money thus fairly earned, because they add to the 
 secular information some elements of knowledge in 
 Divine things. This is not neutrality. It is hostility^ 
 and even enmity. Such a policy is a complete aban- 
 donment, and indeed a complete defiance, of the prin- 
 ciple on which it pretends to be founded. But having 
 repudiated Dr. Parker's conclusion let me explain 
 my own. Accepting the doctrine ot the State being 
 neutral in theology, but insisting that to be so, it 
 must not be hostile to or even jealous of, the Churches, 
 its attitude towards them on the matter of education 
 ought logically to be expressed in some such language 
 as this : ** We, the State, are so divided in religious 
 belief that we are compelled to be neutral between 
 you, the Churches. We therefore, cannot help our- 
 selves ; we cannot give any definite or effective teach- 
 ing of religion. But you can. And you can do what 
 we cannot ; you can combine the two, the secular and 
 the religious element. We have no right and we 
 
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 pay you for the only results of which we are com- 
 petent to take any cognisance, and we will pay you 
 at such rates as may be fairly proportionate to the 
 cost. 
 
 Of course, I am not to be held as admitting except 
 for the sake of argument, that, secular as our society 
 undoubtedly is in many respects, it is really quite so 
 pagan as this language represents it to be. But what 
 must be insisted upon is that the most complete and 
 absolute secularization of the State would not only 
 leave it free to deal with education on the footing! 
 have defined, but would absolutely demand of it a 
 line of conduct in harmony with that definition. I 
 hold that the attitude of the State ought to be one 
 of at least benevolent neutrality towards agencies 
 which do a work which it confesses itself unable to 
 accomplish. It ought to do everything it can to 
 encourage those agencies to help it in secular educa- 
 tion, and it should rejoice in that education being 
 associated with a still higher education from which it 
 is compelled to withdraw its hand. 
 
 I do not forget that this solution is not complete. 
 It would be complete if any, or all, of the Churches 
 comprehend the whole people. But unfortunately 
 they do not. Thousands, perhaps some millions, 
 belong to no Church. For them I fear we must be 
 satisfied with such compromises as that which now 
 prevails in Board schools, where what has been called 
 a " residuum " of Christianity is taught. I am not 
 ] repared to condemn this via media altogether. I do 
 not deny that there is so wide an agreement among 
 the Churches on certain fundamental doctrines of the 
 Christian faith that, with good will on the part of 
 teachers, most valuable results may be attained. But 
 I fear the drift is, and must be, towards purely secular 
 education. Nor do I believe in the solution which 
 points to religious instruction separate both in time 
 and place, and conducted by the Chu ches. Here 
 and there it may answer for a time. But the drift 
 will have its way. Parents are often careless and 
 indifferent. A trade union of masters is claiming the 
 right to believe or disbelieve exactly as they please 
 
be— masters not only of the children but of the 
 parents and of the public. All these influences, 
 together with the usurpation of time by the high 
 demands of modern ideas on secular instruction, will 
 tend more and more to leave religion— nowhere. 
 
 Financially it seems to me to be the height of 
 folly to discourage the greatest of all agencies— zeal 
 for religious truth— in persuading men to support 
 eflfici nt voluntary schools in which they take an 
 earnest interest. I should be prepared to deal equally 
 with all voluntary societies and all Churches in pay- 
 ing them for their work as tested by such methods 
 as may be deemed best. I heartily sympathize with 
 Roman Catholics in demanding the same reward for 
 the same work whi :h is freely given to secular or it 
 may be to irreligious schools. I have long thought 
 that the restrictions placed on their education in 
 Ireland have been the only remaining grievance in 
 that country ; and I am rather ashamed of the Pro- 
 testantism which fears the effects of the emblems of 
 our Lord's Passion exhibited on the walls of schools. 
 Nor am I afraid in England of the silly fanaticism 
 brought to light by Dr. Rigg in a catechism com- 
 posed by a gentleman oi the name of Gace. If Dr. 
 Rigg thinks that this sort of thing can spread widely 
 in the face of an open Bible, and in times when the 
 laity are likely to take an increasing part in the 
 government of their Church I hope and believe he is 
 too nervous. But in any case the field of contest 
 with such opinions lies outside the walls of Parliament 
 or of any Government department- Voluntary schools 
 are the best, and, indeed, the only hope of combining good 
 secular education with religious knowledgt^ ; and I agree 
 with Dr. Parker in wishing to have " careful instruc- 
 tion by qualified teachers in distinctive Christian doc- 
 trine and morality." But as we— the State— cannot 
 pick and choose what is " distinctive " and also true, 
 we must be content to leave that to the various 
 branches of the Christian Church and to deal with 
 them all equally as our best and, indeed, our only 
 
 agents in that great work. , ,^ ., , 
 
 Re*^ublished from The Canada Educational Monthly 
 andX^oo/ Magazine. (Italics ours,)