Jesuit Education/Chapter 19

by Robert Schwickerath

 

Chapter Xix.

School-Management.

Holy Job says: "Man's life upon earth is a warfare." The life of a teacher is eminently such. The moment he enters his class-room where thirty pupils await him, he has to face thirty enemies. Not that the pupils cherish hostile or even unfriendly feelings towards their master. God forbid! but there is in every one of them some one more or less prominent defect or fault, which, in whole or in part, will frustrate the teacher's work in the class-room, and it is with these defects and faults, as with so many deadly foes, that the teacher must do combat. One pupil is lazy; this one is fickle; that one stubborn; and in all there is a considerable amount of ignorance. Nor does the teacher's struggle cease with the four or five hours of class work. There are other trials awaiting him on return home. The daily careful preparation of the matter to be taught is a real drudgery, while the correction of themes and compositions is very fatiguing. Over and above this there is the monotony of repeating the same matter year after year. At times, too, there may come regulations from superiors which do not suit the taste of the teacher, which, however, must be complied with; for in order to ensure unity and harmony in any educational establishment some kind of executive superintendence over persons and things is indispensable. This presupposes, on the part of the teachers, submission and obedience. The Jesuit teachers are told by their rules to obey the Prefect of Studies in all things pertaining to studies and school discipline. It is well known that St. Ignatius insisted on nothing so much as on obedience.^[1] The obedience demanded by the Society has frequently been censured by men who do not as much as know what this obedience really means. In an army, or in any department of government, a similar obedience is exacted as being wholly necessary for the maintenance of right order; why not much more so in a religious community whose members profess obedience to their superiors in whom they see the representatives of God? M. De Ladevèze said recently: "Military obedience has had none but vigorous apologists, obedience in religious Orders, other than the Society of Jesus, has had but rare and indulgent critics, whilst the obedience of the Jesuits has ever been the butt for attacks as numerous as – my readers would not allow me to say impartial."^[2] Does not St. Paul say: "Let every one be subject to higher powers: for there is no power but from God: and those that are are ordained by God. Therefore, he that resisteth, resisteth the power of God." It must not be forgotten that passion, especially pride, impetuosity, and stubbornness frequently blind and deceive a man to take his own conceits for absolute infallible wisdom. Therefore, St. Ignatius addresses his sons in the words of Scripture: "Lean not upon thy own prudence." Indeed, many mistakes will be avoided by the teacher who conscientiously follows the regulations of the school and the orders of the superiors. On the other hand, the teacher who is lacking in submission will sooner or later blunder most seriously.

Further, how can a teacher honestly demand obedience from his pupils unless he practises it himself? Surely, there is much truth in the old monastic maxim: "No man securely commands but he who has learned well to obey."^[3] Personal obedience of the teacher, therefore, is a means to secure him the most necessary qualification for effective school-management, namely, authority.

§ 1. Authority.

Authority is power or influence over others derived from character, example, mental and moral superiority. How can the teacher obtain this influence? Father Jouvancy and Father Kropf have two instructive chapters on this subject, from which we draw most of the following observations. According to Jouvancy,^[4] three things especially conduce to the acquirement of authority by the religious teachers: esteem, love, and fear.

1. The teacher must possess the esteem of his pupils. They must respect him for his learning and his character. He must thoroughly master the subject which he has to teach. Besides, a careful preparation of the day's lesson should be made invariably before. It is most ruinous for the teacher's authority, if the pupils detect any deficiency in his knowledge – and they will discover it very soon if there is any. The pupils cannot and will not listen to such a teacher with the respect and willingness which are necessary not only for a fruitful study, but also for school discipline. Remarks will be passed about the teacher's mistakes, or his inability to handle the subject; perhaps bolder pupils call the teacher's attention to his mistakes. In such cases the man who is master of his subject can, and mostly will, calmly admit that a slip has been made, whereas the teacher who is not sure of his subject, and who blunders frequently, is inclined to keep down any objections by frowns, scoldings or even punishment. The result will be dissatisfaction among the students, which may lead to serious breaches of discipline.

As to his character, anything like passionate or irritable behavior, abusive language, haughtiness, levity, whims, fickleness, inconsiderate or idle talk, mannerisms, peculiarities of gesture and expression which will strike the pupils as ridiculous, and any other defect of mind or character will at once be detected by the keen eyes of the students and will more or less weaken his authority. In a teacher who is a religious, the virtues expected of a religious man should appear in all words and actions, and his whole life should bespeak a mind thoroughly imbued with the lofty principles of Christianity. Such a teacher should remember the words of Christ: "So let your light shine before men that they may see your good works and glorify your Father who is in Heaven."^[5] Indeed, it is absolutely necessary for him to endeavor to gain the sincere esteem of the students, not in order to gratify his vanity, nor for any other selfish purpose, but in order to manage successfully a class of petulant and mischief-loving youths.

2. The teacher must strive to gain the affection of his pupils.^[6] This he will obtain if they see him eager for their advancement, if he possesses the mastery over his own temper, if he never appears suspicious or distrustful. While kind and obliging in private, he must show himself earnest and grave before his class. Besides, being always firm, he must moreover be friendly and kind towards all, avoiding partiality, favoritism and excessive familiarity towards individuals.^[7] If the teacher yield to the not uncommon weakness, and by any sort of favoritism tries to gain the special affection of a few, he should be convinced that he will estrange all the rest from him and thus inevitably undermine his authority. – In punishments he must be considerate, just, moderate, and show that he acts only from a sense of duty and genuine love, not from passion or antipathy.^[8]

The affection of his pupils will be aroused by the interest the teacher shows for their health, their difficulties, their joys and troubles, and by his ceaseless efforts to help them by instruction and advice. Jouvancy says the teacher should care particularly for the more delicate, visit the sick, encourage the backward, advise those that are in any embarrassment, in short, display the earnestness of a father and the devotion of a mother, especially towards pupils recently enrolled, and those in need. He should also notify the parents of progress or remissness on the part of their children. However, in most Jesuit colleges this is done by the Prefect of Studies or the Prefect of Discipline.

The teacher will further gain the affection of his pupils if he performs his duties conscientiously, but without gloomy severity. A cheerful countenance should greet the students when they arrive for the morning session. For the teacher loses much of his authority if his pupils are forced to make a daily inspection of his face, as they would of the bulletin of the weather forecast. The teacher's lively disposition and interesting way of speaking will act like a pleasant sunny spring morning on all, and do away with sleepiness and dullness, whereas sternness and gloom on his part will influence the class like a heavy fog on a winter's day. It is possible that a whole class appears slow and spiritless, but the professor may be responsible for it, either by his own lack of spirit and alacrity, by his tedious talk, or also by his too excessive demands on the class. To be ever reaching after the absolutely unattainable, is not particularly exhilarating, yet the professor may put his pupils in such a plight by placing before them too high a standard of excellence and never admitting that their best efforts bring them nearer the ideal. Hence judicious praise is a powerful factor in the management of a class; sometimes the effort may be praised where the result cannot. "The office of a good teacher," as Quintilian prudently remarks, "is to seek and encourage the good ever to be found in children, and to supply what is wanting, to correct and change whatever needs it."

3. Fear, is the third element which contributes to authority.^[9] This fear must be as it is styled, timor reverentialis, not timor servilis, i. e. the fear of a child, not of a slave. Gravity, firmness and prudent consistency, in a word, manliness, on the part of the teacher, will instil this salutary fear into the pupils; only few and wise regulations should be made, but these must be firmly and prudently enforced. If this is done, even the most recalcitrant will after some time surrender. Another means of preserving this wholesome fear consists in reporting to higher officials of the school, or to the parents, breaches of conduct. However, this should not be done for every trifle, but only in case of a more serious misdemeanor. This leads us to the question of punishments.

§ 2. Punishments.^[10]

The saddest part of a schoolmaster's task is the necessity of punishing. Offences must be treated seriously, not lightly; but, at the same time, as they are in most cases the effects of levity and weakness, they must be treated with compassion and without any harshness. The teacher should never be hasty in punishing; if he is, it will appear that he is led by passion. Often, and particularly when a pupil defies the teacher and refuses obedience, it will be best to wait patiently and assign the punishment later. For, if the punishment be inflicted immediately, it will, in all probability, be often unduly severe.^[11] Anger and impetuosity are bad counselors, and in such trying situations it is especially true that "silence is golden." If the teacher merely lets it be seen how much he is pained by such conduct and defers the punishment, he will gain by his self-control in the eyes of the whole class; and the offender himself, having got over his excitement, will probably be in a better disposition to accept the punishment.

The Ratio Studiorum says the teacher should not be too eager to discover occasions for punishing his pupils.^[12] There are some teachers who seem always on the watch to impose tasks. If they do not find misdeeds on the surface, they make sure to ferret them out. They were born to be detectives. This is not the fatherly spirit the teacher should manifest. The Ratio is opposed to this method. "See everything but never have the appearance of prying." Know all that regards your pupils, but do not always act on your knowledge. If you can conceal your discoveries without doing harm, conceal them. In general: the fewer punishments the teacher inflicts, the greater will be his success, always supposing that he keeps order without punishing. Any just reasons for pardoning, or lessening, the penance are to be welcomed.

There seems to be abroad a sentiment about corporal punishments which is evidently beyond the bounds of reason. Some contend that corporal punishment is merely a "relic of the barbarism of former ages," and that it should no longer be employed, but that the young should be governed solely by moral suasion, by an appeal to reason and the pupil's sense of right. The inspired writers thought differently. Thus we read: "He that spareth the rod hateth his son; but he that loveth him correcteth him betimes."^[13] "Folly is bound up in the heart of the child, but the rod of correction shall drive it away."^[14] There are some faults: flagrant violations of modesty and decency, defiance of authority, impudent insults offered to elderly persons, continued laziness, which in a younger boy are best punished by the rod, especially after exhortations have proved unsuccessful. This was the principle and practice of Jesuit educators, and the best educators are again at one with the Jesuits.^[15]

The Ratio Studiorum allowed the infliction of punishment only under rigid regulations; it forbids the teacher absolutely to strike a boy.^[16] Corporal punishment, if, after calm deliberation, thought necessary, is to be administered either by a trusty servant, as was the custom in former times, or by the Prefect of Discipline.^[17] At any rate, this system prevents many an indeliberate act of the teachers, as there is always danger of excess in the immediate punishment of an offence. Although the rod was applied in Jesuit schools, its use was by no means as frequent as in nearly all other schools. Compared to what was done in the great public schools of England and in the gymnasia on the European continent, the practice of the Jesuit colleges was exceedingly mild. There was never anything like the brutality practised in Eton,^[18] or those debasing punishments, described in The Terrors of the Rod (published in 1815), or in Cooper's History of the Rod.^[19] In the higher schools of Saxony it was the custom, even in the eighteenth century, for all the members of the faculty to punish offenders before the whole school. When, in 1703, the teachers remonstrated against this, they were told by the highest authorities to continue doing their duty.^[20] Matters were different in Jesuit colleges. The offender was punished in private and only few strokes were administered. Father Nadal made a regulation in Mentz, in 1567, to the effect that not more than six strokes should be given with the rod. The boys were not to be struck in any other way.^[21] The above cited Italian School Order adds that not only the poor boys should be punished but the wealthy and noble as well. These should be made to understand that virtue is more highly prized than nobility.^[22]

A word should be added about the famous "lines." If lines are assigned to be committed to memory they should not be such as are not fully understood. There are so many useful things that have been read or should be studied, why not give them? Catechism or Bible history should never be assigned as penalty; it might make these sacred books an object of aversion. It is advisable, however, to assign these books if the pupil has neglected to study his catechism or his Bible history. If lines are to be copied – a punishment of questionable worth – at least the same lines should not be copied more than once; it is sheer nonsense to make a student copy the same line twenty times, unless it be an exercise in penmanship for continued careless writing. The teacher should insist that all extra tasks are neatly and carefully written. It is most detrimental to the teacher's authority to assign punishments and not to see that they are done; or to assign excessive tasks and then be compelled to desist from demanding them. If, in particular cases, an extraordinary punishment is thought necessary, Jesuit educators wisely refer the matter to a Superior, either Prefect or Rector. These officials should also decide on cases where punishment has been refused, especially by older students.

§ 3. Impartiality.

Another point, important for effective school-management, is the necessity of showing strict fairness and justice. A professor accused of favoritism is sadly hindered in his work. His kindly words of good advice fall on deaf ears and his exertions for his class are viewed with coldness and distrust. The 47th rule exhorts the Jesuit teacher not to be more familiar with one boy than with the rest. Although mischievous tongues of jealous pupils will never cease to impute faults which may have no objective reality, still a strict observance of this rule will be a precious safeguard to the reputation of the teacher in a matter which is of vital importance to the proper and successful discharge of his duty. A uniform spirit of kindliness and charity should be manifested towards all, poor or rich, slow or highly gifted, uncouth or polite, uncomely or attractive. No dislike is to be shown for any pupil, no matter how great the natural aversion is which one may feel towards him. The all-embracing charity of our Lord should ever be before the eyes of the teacher, and he should strive to be "all things to all." He must not forget that in every pupil there is something good, a good side from which he may be approached. And it happens not unfrequently that in the poor workingman's son, diffident, shy, and ungainly as the boy may be, there is a nobler soul, greater talent, more prospect of great work in the future, than in the much more refined, courteous and winning boy of wealthy parents. To neglect the poor or ungainly lad would be not only unjust and cruel, but also directly opposed to the spirit of the Society, which, in the 40th rule, tells the teacher "to despise no one and to work as strenuously for the advancement of the poor as of the rich."

Another danger frequently connected with undue familiarity with some pupils has to be mentioned. The teacher is easily inclined to speak more confidentially to them about other pupils; he may be sure that his remarks will be reported, most likely in a distorted form, to those whom he has criticized. This will destroy the good spirit among his pupils, cause bitterness, ill-feeling, factions, and little conspiracies among them, and the teacher will perhaps never be able to detect and remedy the evil.

Undue familiarity and partiality is also very harmful to the pupil himself who is thus singled out from the rest.^[23] If special affection is shown to one, if his failings are tolerated more than those of the rest, if he is not reproved where he deserves it, if he is praised where he hardly deserves it, then an opening is made for jealousy; the Benjamin of the class will receive all sorts of names, as little flattering to him as to the teacher; and his position among his companions may become very unpleasant. The teacher's unreasonable partiality has compromised him and has placed a barrier between him and his classmates. A still more serious consequence is usually connected with such partiality: the real education of the favorite is neglected. What training of character can be expected if his whims are indulged in, if his failings are not corrected, if he is flattered and coddled, in short, if he is spoiled? Besides, such partiality invariably breeds vanity, self-conceit and stubbornness. The teacher's favorite is soon aware of the preference shown to him. He feels that he can venture what his companions dare not to do; that class regulations, class silence and the like are less severe for him than the others. He will soon think himself a privileged being, superior to the rest: he will assume the air of authority over others and pride is nourished in his heart. Yet this is not all. The next year the pupil may pass to a teacher who is different, who does not tolerate his caprices any more than those of others and who tries to eradicate the evils that were allowed to root by his predecessor. But the spoiled child will resent any strict treatment, will peevishly refuse to be corrected. All this may lead to serious breaches of discipline and obedience, and to disagreeable punishments.

From this it should not be inferred that a teacher is forbidden to take a greater active interest in some than in others. On the contrary he must do this especially in the case of those who need it most, for instance, of those who are very bashful, and particularly of those who are exposed to greater danger. Just as a mother watches more anxiously over a delicate child, so must a good teacher look more particularly after those whose spiritual condition is more delicate. "Not the healthy ones need the physician but the sick." On this subject it may be well to quote once more the beautiful words of Father Jouvancy: "The teacher should speak in private more frequently with those who seem to be exposed to worse and more dangerous faults. If he captivates them by a wise and holy kindness, he attaches them not only to himself, but gains them for Christ."^[24]

 

§ 4. Discipline in the Classroom.^[25]

The effectiveness of a teacher as teacher will depend largely on his success as a disciplinarian. This holds especially of the lower classes, where the pupils are livelier and act more from their animal propensities. A few good regulations concerning order in class, as well as to the manner of entering and leaving the class room, are to be firmly insisted on. Determination is here the great factor. A classroom yields, keeps silence, remains quiet, is attentive and studious, if it learns that the professor means to insist on these points. Of course, firmness can be overdone. Too great persistence takes on the appearance of tyranny and challenges opposition. On the other hand, mildness easily gives place to weakness. The teacher has to strike the mean, which is golden here as in other things. However, it is a maxim of Jesuit educators that it will be good to be more reserved, and also stricter as to discipline, in the beginning, until the teacher knows his class and has it under perfect control. It is easy then to loosen the reins a little, whereas it is nearly impossible to draw them tight after a spirit of levity, noisiness and general disorder has started through the teacher's easy-going manner.

The following words of a French Jesuit educator on this question are most instructive. The master in charge of the boys, in his first intercourse with them, has no greater snare in his way than taking his power for granted and trusting in his strength and knowledge of the world. That master who in the very first hour has already made himself liked, almost popular with his pupils, who shows no more anxiety about his work than he must show to keep his character for good sense, that master is indeed to be pitied; he is most likely a lost man. He will soon have to choose one of two things, either to shut his eyes and put up with all irregularities or to break with a past that he would wish forgotten, and engage in open conflict with the boys who are inclined to set him at defiance. He wished to endear himself by acts of kindness, he set about crowning the edifice without making sure of the foundation. Accordingly, the first steps should be characterized by an extreme reserve, without any affectation of severity or diplomacy.^[26]

Some good principles on class discipline have been laid down by Father Jouvancy.^[27] The first is: Principiis obsta: Resist the evil from the beginning. As soon as the pupils grow restless, no matter how light the disturbance may be, it must be checked immediately. When some few are especially giddy or mischievous, they must gradually be wearied by various devices: frequent questions, repeated calling up for recitations etc., so as to become gently accustomed to bear the yoke.

Secondly: The place of the pupils in class should not be a chance affair or left to their choice and caprice.^[28] If they are allowed to select their places, the light-minded and petulant will be found together in some corner, or in the rear, where they anticipate full scope for mischief. By prudent tactics many a teacher has gained the battle as before-hand, by scattering the hostile forces, by separating the talkers and mischief-makers. A petulant boy may be assigned his seat near a quiet and reserved boy; one whose morals are justly suspected near one of reliable virtue – taking care, however, lest the good boy be corrupted by the one of doubtful character.

Thirdly: No noise or confusion is to be tolerated when the students enter the class-room.^[29] They should be trained to consider this room as a sacred place, "a temple of science," which ought to be entered in silence and modesty. If any come in boisterously the teacher should at the outset reprimand or punish them. This will immediately quiet their exuberant spirits.

Fourthly: The respect of the pupils for their teachers and for one another will prompt them to listen to the instructions in absolute silence.^[30]

Sometimes it may happen that either all the scholars, or only a few, offend against good conduct and attention. If the former should happen, the cause of evil must be investigated and the instigators must be punished. The teacher should very rarely threaten the whole class, still less should a whole class be subjected to punishment. Such an action irritates the pupils and, feeling confidence in their number, they will be inclined to conspire against the teacher. Extraordinary tasks, like more weighty penalties, should be imposed on only a few. "Frequent ailments, unusual remedies, and continual funerals disgrace the physician,"^[31] as Jouvancy wisely observes.

Fifthly: The 44th rule gives wise directions for maintaining order at the end of class. Here the danger is greater than at the beginning of the session. The boys are not so eager to come to class as after recitation hours to rush to the yard for a game of baseball, or to hasten home for dinner. But it makes certainly a bad impression if the boys run out of class like a pack of hounds turned loose. Therefore, the teacher should be on hand and watch the boys at this critical time. These are not the minutes for correcting stray themes, or for conversation with another professor, or with one of the pupils. The teacher should, as the rule says, take his station at his desk, or at the door, and have his eye on the class room and the corridor. All are to leave the room in silence and order. There is to be no hurry, no running about, no jostling. If the teacher acts thus, all disorder will be prevented far more effectively than by punishments.

§ 5. Politeness and Truthfulness.

Another point intimately connected with discipline consists in the attention given to politeness and good manners.^[32] There is nothing more attractive than a class of boys who are lively and, at the same time, truly polite. But the amusements of our boys, baseball and football especially, easily lead to a certain roughness, which is certainly the very opposite of refinement. Further, however attractive frankness and freedom of behavior may be, they frequently degenerate into want of respect. Teachers, elderly persons, and others who must claim the young man's respect, are sometimes approached without due reverence. The greeting consists in a gracious or confidential nod, or a motion of the hand in the direction of the head, without reaching to its end; then the "youngster" starts his conversation, hat on, hands in his pockets, if possible sitting or leaning on a railing, or lolling against a wall. Our boys hear so much of liberty that they easily mistake it for freedom from the obligations due to age and position, which are everywhere recognized and rightly insisted on, and which are justly considered the distinctive marks of true culture and refinement. Anything servile, cringing, or affected is, of course, to be avoided.

The teacher has many opportunities of inculcating the rules of politeness. But a most important factor is the teacher's example. Being before the eyes of his pupils four or five hours a day, his personality will naturally leave traces on their manners. He should impress his pupils not only as a scholar and a pious religious, but also as a perfect gentleman. Nor will the Jesuit teacher ever fail in this respect, if he carefully observes the "Rules on Modesty," which are laid down in the Institute, and were considered of the greatest importance by St. Ignatius and all true Jesuits. We shall quote a few of these rules: "In general, it may be said that in all outward actions there should appear modesty and humility, joined with religious gravity. There should appear outwardly a serenity, which may be the token of that which is interior. The whole countenance should show cheerfulness rather than sadness or any other less moderate affection. The apparel is to be clean, and arranged with religious decency. In fine, every gesture and motion should be such as to give edification to all men. When they have to speak they must be mindful of modesty and edification, as well in their words, as in the style and manner of speaking."

The Jesuits have always been most sedulous in cultivating in their pupils politeness, not a mere external polish, but a politeness which is the choice fruit and exterior manifestation of solid interior virtue, of sincerity of heart, humility, obedience, and charity. Protestant writers have paid homage to these endeavors of the Jesuits. Ranke writes: "The Jesuits educated well-bred gentlemen." And another Protestant, Victor Cherbuliez, is almost extravagant in his praise when he says: "However much one may detest the Jesuits, when religion is allied to intellectual charms, when it is gentle-mannered, wears a smiling face, and does all gracefully, one is always tempted to believe that the Jesuits have had a hand in the affair."^[33]

Another point which deserves special care on the part of the teacher is the cultivation of truthfulness in the pupils. No one teaches even for a short time without recognizing the necessity of fighting the evil habit of mendacity. A boy is reprimanded for unmistakable talking, whistling, throwing paper, etc., and how often is the quick and bold answer heard: "It wasn't me," bad English being added to the moral defect. A boy fails to hand in a task. How many excuses are made which not unfrequently are more or less palpable falsehoods. Now all this is more serious than it may appear at first. How is this evil to be combated?

First by prudence. Many lies could be prevented if the teacher acted more discreetly. If a boy has been noisy, and the teacher, especially one who has the reputation of inflicting severe punishments, angrily charges him with the offence, the boy will deny the deed in sheer excitement. And one lie leads to many more; the boy assures and protests, in order not to expose his first prevarication. Therefore the master, as a rule, should not insist on arguing the case, but await a better chance, when the boy is calm. A teacher who is patient, judicious in inquiries, just and reasonable in punishments, will seldom be told a lie. If noise is going on in class, such a teacher may safely ask: Who made that noise? And in nearly all cases, as the experience of many teachers has proved, the offender will candidly acknowledge it. Sometimes this confession, with an earnest but calm word of admonition, will dispense with any further punishment. Of course, if the pardon invariably follows the confession, there will be no good effects whatever.

There are boys who, from a long practice, have acquired a most pernicious habit of lying. Such cases are hard to deal with, and it is difficult to lay down general rules. A few suggestions, however, may not be out of place. Very rarely, and only on extreme occasions, should there be shown any doubt of a pupil's word on a matter of fact. All should know that implicit confidence is placed in their assertions, and that it is considered as a matter of course that they speak the truth on facts within their knowledge. If ever a lie is found out and proved, the punishment should be severe. Dr. Arnold says, in such a case the punishment should be the loss of the teacher's confidence. But even then the teacher should try to save the offender from discouragement by holding out to him the possibility of correcting even the habit of lying. It has happened that boys given to lying, when once thoroughly convinced of the disgracefulness of their habit, conceived such a horror of it, that they became disgusted with everything dishonest, and turned out men distinguished for uprightness and truthfulness. In this as in other defects, it will be good if the teacher follows the example of the Divine Master, of whom it was said: "The bruised reed he shall not break, and smoking flax he shall not extinguish."^[34]

Here again the teacher's example will exercise a powerful influence. He must be open, truthful, straightforward, strictly honest in his dealings with the pupils, not sly, crooked, and political. If he is asked a question which he cannot answer, he should say: "I do not know it," or "I am not sure about it, I will inquire and tell you next time." No one can reasonably expect the teacher to know everything, and by such honest acknowledgements he will not lose a tittle of his authority. If he has made a mistake in a statement, or in reprimanding or punishing, he should frankly admit it and apologize. No school master is infallible. The teacher need fear no detriment from such a candid retractation. On the contrary, such a teacher will gain in the esteem of his pupils, who will be more disposed to accept his admonitions.

§ 6. Some Special Helps.

The trials of the teacher are many and vexing. A few general means to endure them successfully may be suggested. One means is patience. Dr. Arnold, referring to the years of boyhood, once said the teacher should try to hasten out the growth of this immature and dangerous age. But in this endeavor it will be good to remember the Latin saying: Festina lente. Impatience, vehemence, and rashness are signs that a teacher lacks knowledge of the frail human heart. He should learn from the supreme model of teachers, who showed a Divine longanimity and forbearance in the training of his Apostles and Disciples who were not always very docile and quick of perception. From him he should learn the virtues necessary to the teacher: "Learn from me, for I am meek and humble of heart."^[35] A distinguished Jesuit of our days used to say: "No one likes to settle at the foot of a volcano. And a wrathful, excitable teacher will do great harm. The outbursts of his anger will destroy all around like the eruptions of a volcano, whereas a meek, patient, and prudent man is acceptable to God, wins the hearts of men, and will work successfully." An old regulation of Jesuit schools^[36] recommends especially patience: "The teachers of youths should ever remember the one perfect teacher, Christ our Lord, that they may imitate his benignity and kind forbearance toward the simple ones, that they may be unwearied in teaching and adapt themselves to the capacity of their auditors, admonish their pupils, practise them diligently and zealously, and gradually advance them, as well those of slower perception as those of ready perception, as Paul the great Apostle says: 'We became little ones in the midst of you, as if a nurse should cherish her children.'"^[37]

One should, therefore, never be surprised at mistakes or moral faults; least of all should one be vexed at fickleness, unsteadiness, fits of laziness. These are defects of age, or weakness of character, not signs of bad will, consequently they are to be treated kindly. There are some things which the teacher should take good-humoredly. Many teachers feel irritated on discovering that the boys have given them a nickname. Why not take it good-naturedly and heartily laugh about it? In general, a cheerful disposition combined with a great amount of patience will make many of the troubles of school life more endurable.

Another most powerful means for overcoming the trials of teaching, and at the same time for laboring successfully, is prayer. The "modern" systems have little to say about it, and many educators may be inclined to sneer at such a pedagogical help. Still there is a sublime truth in what Tennyson says in his beautiful lines:

"Pray for my soul.
More things are wrought by prayer
Than this world dreams of."^[38]

One who believes in the fundamental truths of Christianity cannot ignore our Savior's words: "Without me you can do nothing,"^[39] and the other: "Whatsoever you shall ask the Father in my name, that will I do,"^[40] and the words of St. Paul to the Corinthians, who contended about the superiority of their teachers in the faith: "I have planted, Apollo watered, but God gave the increase;"^[41] further the words of St. James: "If any one of you want wisdom, let him ask of God, and it shall be given him."^[42] As we have seen, the Jesuits consider education from a supernatural point of view. They endeavor to lead the children to the knowledge, love, and service of Christ, according to Christ's words: "Suffer little children to come unto me, for of such is the Kingdom of God." This is an aim above man's nature, and can be obtained only by supernatural means. God alone can give the teacher's words the power to enter into the will, that impregnable citadel of man's nature. This power from on high is bestowed on him who humbly asks for it in prayer.

We must expect that St. Ignatius did not think lightly of this means. In the 16th rule of the Summary of the Constitutions, all Jesuits are exhorted "to apply to the study of solid virtues and of spiritual things; and to account these of greater moment than either learning or other natural or human gifts: for they are the interior things from which force must flow to the exterior, for the end proposed to us." This trust in God's assistance in no way lessens the earnest endeavors of the religious. As the old principle of the great order of St. Benedict was: Ora et labora, so St. Ignatius says: "Let this be the first rule of all your actions: trust in God, as if all success depended on him, nothing on yourself; but work, as if you had to do all and God nothing." In the Ratio Studiorum the teachers are admonished "frequently to pray for their pupils."^[43] The Jesuit Sacchini has a special chapter on the importance of the teacher's prayer,'^[44] and exhorts him to recommend his disciples daily to Christ, and to invoke for them the intercession of the Blessed Mother of God, of the Guardian Angels and of the patrons of youth. Father Jouvancy^[45] tells the teacher never to go to class without having said a fervent prayer, if possible in the Church before the Blessed Sacrament. He suggests a beautiful prayer which is almost wholly drawn from Scripture: "Lord Jesus, thou hast not hesitated to meet the most cruel death for these children; thou lovest them with an unspeakable tenderness; thou wouldst that they were led to thee (Mark 10, 14). Yea, whatever is done to one of these thy least brethern, thou wilt consider as done to thee (Matth. 25, 40): I beg and implore thee, 'keep them in thy name whom thou hast given me;' 'they are thine', 'sanctify them in truth' (John 17, 6. 9. ii. 17). 'Give thy words in my mouth' (Jerem. 1, 9), open their hearts that they may begin to love and fear thee. 'Turn away thy face from my sins' (Psalm 50, 11), and let not thy mercy be hindered through my faults. Give me the grace to educate these children, whom thou hast entrusted to me, with prudence, piety and firmness, to thy glory, which is all I ask." Truly, this is praying in the name of Jesus. And if the teacher is a man of solid piety and virtue, as the Society expects him to be after a religious training of so many years, the grace of God will surely lighten the burden of his work. "For the continual prayer of a just man availeth much."^[46]

 

1. "The Society of Jesus," says Cardinal Newman, "has been more distinguished than any before it for the rule of obedience. ... With the Jesuits, as well as with the religious Communities which are their juniors, usefulness, secular and religious, literature, education, the confessional, preaching, the oversight of the poor, missions, the care of the sick, have been their chief object of attention; bodily austerities and the ceremonial of devotion have been made of but secondary importance. Yet it may fairly be questioned, whether in an intellectual age, when freedom both of thought and of action is so dearly prized, a greater penance can be devised for the soldier of Christ than the absolute surrender of judgment and will to the command of another." In Development of Christian Doctrine, ch. VIII.
2. The Open Court, Jan. 1902, p. 14.
3. Following of Christ, I, ch. 20.
4. Ratio Docendi, ch. 3, art. 1.
5. Matth. 5, 16.
6. Jouvancy, Ratio Docendi, ch. 3, art. 1, no. 2.
7. See below § 3.
8. See below § 2.
9. Jouvancy, Ratio Docendi, ch. 3, art. 1, no. 3.
10. Ratio Stud., Reg. Praef. Stud. Inf. 38, 42. – Reg. com. 40. – Jouvancy, Ratio Docendi, ch. 3, art. 1, no. 2. – Kropf, Ratio et Via, ch. 6, art. 7. – Sacchini, Paraenesis, art. 11 and 12. – Monumenta Paedag., chapter "Del Castigare," p. 277 foll. – Woodstock Letters, 1896, p. 244.
11. An old regulation for Jesuit schools, written in Italian, well says: "Non convien castigar subito dopo la colpa per non dar luogo alia passione che fa passar' la misura del castigo." Monum. Paed., p. 279.
12. Reg. com. mag. cl. inf., 40.
13. Proverbs 13, 24.
14. Ib., 22, 15.
15. See Fitch, Lectures on Teaching, IV: "The proud notion of independence and dignity, which revolts at the idea of personal chastisement is not reasonable and is certainly not Christian. After all it is sin which degrades, and not punishment." – On the views of Edward Thring of Uppingham on this subject, see Life and Letters, by Parkin, London 1898.
16. Reg. com. 40.
17. On this point modern views, at least in Northern countries, are different, and a punishment inflicted by a servant is considered especially disgraceful. Therefore, the unpleasant task devolves on the Prefect of Discipline. – In some Jesuit colleges punishment was administered at fixed hours, and it was left to the lad that had offended to go to apply for castigation. In this way he had an opportunity of showing his manliness and taking his punishment with a sense of having deserved it. An English writer in the St. James's Gazette calls it "evidence of the skill and tact of the Order to have devised this method." Littel's Living Age, Boston, 1886, vol. 170, p. 248. – Of the ferula, the instrument used at Stonyhurst, the same writer says: "Few things are more disagreeably painful and at the same time more harmless and transitory in its effects than the application of this instrument."
18. See The Spectator, No. 168.
19. As a curious illustration the case of the Suabian schoolmaster may be mentioned, who kept a diary and jotted down in the course of his fifty-one years' schoolmaster's career the number of times he administered punishment to his recalcitrant pupils. Schoolmaster John records that he distributed 911,517 strokes with a stick; 240,100 "smites" with a birchrod; 10,986 hits with a ruler; 136,715 hand smacks; 10,235 slaps on the face; 7,905 boxes on the ears; 115,800 blows on the head; 12,763 tasks from the Bible, catechism, the poets and grammar. Every two years he had to buy a Bible, to replace the one so roughly handled by his scholars; 777 times he made his pupils kneel on peas, and 5,001 scholars had to do penance with a ruler held over their hands. As to his abusive words, not a third of them were to be found in any dictionary.
20. Neue Jahrbücher, 1902, vol. X, p. 296.
21. Pachtler, vol. I, p. 160, 207, 279; IV, 164-170. – It is not improbable that the moderation required by the rules was not always observed through the fault of some individuals. Hence the one instance of excessive flogging quoted by Compayré, Hist. of Ped., p. 14, was certainly an exception.
22. Monumenta Paedagogica, p. 278.
23. See: The Little Imperfections, by Rev. F. P. Garesché, S.J.; chapter on "Partialities." (Herder, St. Louis, 1901.)
24. Ratio Docendi, ch. 1, art. 2.
25. Jouvancy, Ratio Docendi, ch. 3, art. 2. – Kropf, Ratio et Via, ch. 6, art. 3. – Sacchitri, Paraenesis, art. 19.
26. Barbier, La discipline, Paris 1888. Quoted at greater length by Quick, Educational Reformers, pp. 60-62.
27. Ratio Docendi, ch. 3, art. 2.
28. Sacchini, Paraenesis, art. 19, no. 5.
29. Jouvancy, Ratio Docendi, ch. 3, art. 2, No. 4.
30. Reg. com. 43.
31. Jouvancy, Ratio Docendi, ch. 3, art. 2, 5.
32. Sacchini, Paraenesis, art. 14. – Kropf, Ratio et Via, ch. 5, art. 1, § 8.
33. Quoted in the Chicago Open Court, January 1902, p. 29.
34. Matth. 12, 20. – Father Faber remarks in his Spiritual Conferences: "There is a peculiar clearness about characters which have learned to be true after having been deceitful." – The humiliating consciousness of having been found guilty of deceit, and the yearning desire to be trusted again, forces them to renounce everything like untruth, and to keep guard over themselves, lest they fall again into the old habit. – See the beautiful chapter (XII): "On being true and trusty" in Practical Notes on Moral Training, with preface by Father Gallway, S. J., London, Burns & Gates.
35. Matth. 11, 29.
36. Pachtler, vol. I, pp. 159-160.
37. 1. Thess. 2, 7.
38. Words of King Arthur in Morte d'Arthur.
39. John 15, 6.
40. John 14, 13.
41. 1. Cor. 3, 6.
42. James 1, 5.
43. Reg. com. mag. cl. inf. 10.
44. Paraenesis, art. 15.
45. Ratio Docendi, ch. I, art. 1.
46. James 5, 16.