Bulletin of Catholic University of Peking

72 BULLETIN NUMBER FOUR

ways be maintained in school by a show of authority with a judicious mixture of the “appeal to reason.”’ As a consequence of the traditional reverence for authority, expulsion is looked upon as a very grave penalty. Tt is not uncommon, when this penalty

-has been meted out, to have not only —

the culprit’s classmates but many of his relatives intercede for him. Hence it is a mistake to think that there is no source of control over the student. It is an exception to find a boy displaying even a show of the independence manifested nowadays by American boys. Indeed the average Chinese student displays remarkable patience and industry. This condition, it is true, may pass away, but until it does, the Chinese students are undeserving of the odium that is at present attached to them by some. Moreover, it is a fact that the civil authorities are beginning to frown upon the political activities of students and are gradually putting the latter in their proper place.

Another question to be considered in view of the recent happenings is the attitude of the Chinese government towards the conducting of schools by missionary organizations. Some schools have been interfered with or closed, while certain declarations have emanated from educators to the effect that all private institutions must be closed. In general, however, it may be stated that no laws have been made, or are likely to be made in the near future, which would prohibit the opening or operating of mission schools. There are only two points of school legislation which need be mentioned. These are in reference to the registration of schools with the various Departments and Boards of Education. If an in-

stitution is to receive government recognition, it must conform to certain regulations in order to be registered. The first of these regulations provides

that the director of the school shall

be a Chinese. No serious objection can be made to this requirement, since directors can be found who will be true to the Church-and at the same time true to the best interests of China. The other regulation. prohibits the teaching of religion as a part of the curriculum and prohibits it as a prescribed course in extra curricular hours. It would seem that conformity to the above regulation would make useless the establishment of Catholic schools. Moreover, the objection is raised that this prohibition cuts off the opportunity of making conversions among the students, and that it has the effect of placing religion on the level of the unnecessary interests of mankind. However, in a missionary country, such as China is, arguments are not wanting in favor of a policy somewhat similar to the one required by the government, even though the missionaries were free to do otherwise. Under this system, for example, the Catholic students cannot be required by the school officials to attend instructions in doctrine. This leaves to the parents the obligation to procure the attendance of their children at such instructions. Nen-Catholic students must themselves be invited to attend instructions. Hence, if they attend freely, the missionary is helped in deciding upon the question of their sincerity. Monsignor Fabreégues, the Coadjutor of the Vicar Apostolic of Peking, after securing registration for his schools, adopts the following plan of doctrinal instruction: Outside of the regular class hours, a series