March 1992 Print

Dear Parents of Our Students:

It is very important for us to meet with you, after these first two months of school, to clarify certain points; and this clarification is necessary in order to pursue the work which must be accomplished both by you, parents, and by us, the school: this work is the education of your children. There are many topics which would be interesting to think over together ... we shall attack them later this year, in future meetings, and also as the years go by. Examples of these future topics are our teaching itself, the work we demand from your children, authority and discipline, and the specific mission of the woman. It is indeed necessary that we be aware of the woman’s specific vocation of being wife and mother, and of all that is involved with this mission; from the virtues which must be developed, to proper feminine dress, which is not at all without importance. On the contrary, feminine dress works toward the sanctification of women, no matter what our modern world thinks. Our modern world tries fiercely to make a woman fall into sin, to make of her a vulgar object of lust, to steal her maternal instinct, to make her lose the idea of her sacred and noble work of being a mother, bearer of life ... I think I will speak in January of the feminine mission. We have had to choose amongst all these topics, and one of them seemed to have absolute priority over the others, perhaps because it is the vastest and it embraces all the others: Thus we have chosen to speak to you today about the education of your children.

Being Dominican teaching sisters, our task consists in teaching your children, not only in enriching their intelligence with a large quantity of intellectual knowledge, but also in educating them by and through teaching. To educate (in Latin e ducere =ducere ex=to lead out of) is to lead children out of ignorance, and out of weakness, out of their bad inclination. And I truly mean “to lead,” which means to exercise authority, an authority willed by God, delegated by God, first to parents, and second to teachers, for the purpose of educating them. To neglect using this authority is a sin of betrayal. Your sacred duty and our sacred duty is to educate the children entrusted to us by God, which means to exercise this power and authority which are ours through the will and the grace of God. This authority is given us in order to deliver our children, to free them from the bonds of their ignorance and weakness, from the tyranny of their passions, and to attach them to the True, the Good, the Beautiful.

When a child comes into the world, he is far from being a man, an adult. A child does not possess the rational knowledge of Good, Truth, Beauty; he has no inborn ideas. The mind of a young child is a page on which nothing has yet been written, but on which will be marked all the images and ideas of what he will encounter hour after hour, from cradle to grave.

The soul of a child is new, completely receptive, and impressionable. So everything presented to him in the home, everything proposed to the awakening of his mind and his memory, will mean for him either security, peace, order, beauty, or slovenliness, carelessness, disorder. Everything which happens in the sight of a child, everything he hears, everything he receives will lead him either to virtue or to vice, either to grandeur or to meanness, either to the awareness of his duty or to cowardice.

Thus, what will this child become? Everything depends upon the education he receives. Everything depends on what is taught and demanded by those (parents and teachers) who have received the sacred mission of educating him, the mission of making an adult of him, a true adult, that is to say, someone capable of always choosing what is Good, someone who is always ready to act in accordance with what he knows to be right. For man is a free creature, which means that he can choose, that he has power over the choice he makes, and, consequently, he has the responsibility for his decisions. Unlike creatures without reason, (plants, birds, stars) that do automatically and blindly what is good for them, spiritual creatures (angels and men) have received this mysterious power to choose. And this power to choose is given to us not for what is pleasing, for what we like, but for what is good. This freedom of choice is the freedom of a creature; it is at the service of the end for which we have been created: that is, to know, love and serve God, in this world in order to be happy with Him forever in the next. It is not an absolute freedom: we are not free in order to be free, and to do all we want, we are free to deliver ourselves, from our passions, from our lusts, from evil and sin, from ignorance and error . . . and to become a true child of God. A free man is he who makes his decisions according to that for which he is made and who accordingly frees himself from that for which he is not made. A free man is he who is freed from all that is contrary to his vocation of being a child of God, of being an heir with Christ, a citizen of Heaven.

We can never insist enough: “It is not sufficient for man to exist and to act in-stinctively for him to be good. Man is not an animal. He is endowed with a faculty, a light: his intelligence; thus he is free, that is, he has the ability to take care of himself and he has power over his will and his passions. He will be good only if he consents to it and if he wills it. What will make him good is the good use, the right use of his freedom according to the divine law, the natural law, and the revealed law.” (-LP. Calmel)

The first important consequence of these principles is that education, since it acts on being gifted with freedom, will consist essentially in freeing these beings, these children, from all that works in them against their true destiny: sanctity. Education consists essentially in teaching them how to choose what is good, whatever be the obstacles. It will teach them how to become virtuous, which means habitually disposed to do Good. Indeed, virtue is a power of the soul; it is strength which makes it prompt to accomplish good acts.

But there is yet another truth very important to remember, as soon as we wish to speak of education: Our human nature, the nature of every man who comes into this world since original sin. except the most Blessed Virgin Mary, is no longer an intact, balance nature, subject to God. The human nature which all of us, except Our Lady, have inherited from Adam, is a wounded nature, a corrupted, a fallen Dear Parents of Our Students:

It is very important for us to meet with you, after these first two months of school, to clarify certain points; and this clarification is necessary in order to pursue the work which must be accomplished both by you, parents, and by us, the school: this work is the education of your children. There are many topics which would be interesting to think over together ... we shall attack them later this year, in future meetings, and also as the years go by. Examples of these future topics are our teaching itself, the work we demand from your children, authority and discipline, and the specific mission of the woman. It is indeed necessary that we be aware of the woman’s specific vocation of being wife and mother, and of all that is involved with this mission; from the virtues which must be developed, to proper feminine dress, which is not at all without importance. On the contrary, feminine dress works toward the sanctification of women, no matter what our modern world thinks. Our modern world tries fiercely to make a woman fall into sin, to make of her a vulgar object of lust, to steal her maternal instinct, to make her lose the idea of her sacred and noble work of being a mother, bearer of life ... I think I will speak in January of the feminine mission. We have had to choose amongst all these topics, and one of them seemed to have absolute priority over the others, perhaps because it is the vastest and it embraces all the others: Thus we have chosen to speak to you today about the education of your children.

Being Dominican teaching sisters, our task consists in teaching your children, not only in enriching their intelligence with a large quantity of intellectual knowledge, but also in educating them by and through teaching. To educate (in Latin e ducere =ducere ex=to lead out of) is to lead children out of ignorance, and out of weakness, out of their bad inclination. And I truly mean “to lead,” which means to exercise authority, an authority willed by God, delegated by God, first to parents, and second to teachers, for the purpose of educating them. To neglect using this authority is a sin of betrayal. Your sacred duty and our sacred duty is to educate the children entrusted to us by God, which means to exercise this power and authority which are ours through the will and the grace of God. This authority is given us in order to deliver our children, to free them from the bonds of their ignorance and weakness, from the tyranny of their passions, and to attach them to the True, the Good, the Beautiful.

When a child comes into the world, he is far from being a man, an adult. A child does not possess the rational knowledge of Good, Truth, Beauty; he has no inborn ideas. The mind of a young child is a page on which nothing has yet been written, but on which will be marked all the images and ideas of what he will encounter hour after hour, from cradle to grave.

The soul of a child is new, completely receptive, and impressionable. So everything presented to him in the home, everything proposed to the awakening of his mind and his memory, will mean for him either security, peace, order, beauty, or slovenliness, carelessness, disorder. Everything which happens in the sight of a child, everything he hears, everything he receives will lead him either to virtue or to vice, either to grandeur or to meanness, either to the awareness of his duty or to cowardice.

Thus, what will this child become? Everything depends upon the education he receives. Everything depends on what is taught and demanded by those (parents and teachers) who have received the sacred mission of educating him, the mission of making an adult of him, a true adult, that is to say, someone capable of always choosing what is Good, someone who is always ready to act in accordance with what he knows to be right. For man is a free creature, which means that he can choose, that he has power over the choice he makes, and, consequently, he has the responsibility for his decisions. Unlike creatures without reason, (plants, birds, stars) that do automatically and blindly what is good for them, spiritual creatures (angels and men) have received this mysterious power to choose. And this power to choose is given to us not for what is pleasing, for what we like, but for what is good. This freedom of choice is the freedom of a creature; it is at the service of the end for which we have been created: that is, to know, love and serve God, in this world in order to be happy with Him forever in the next. It is not an absolute freedom: we are not free in order to be free, and to do all we want, we are free to deliver ourselves, from our passions, from our lusts, from evil and sin, from ignorance and error . . . and to become a true child of God. A free man is he who makes his decisions according to that for which he is made and who accordingly frees himself from that for which he is not made. A free man is he who is freed from all that is contrary to his vocation of being a child of God, of being an heir with Christ, a citizen of Heaven.

We can never insist enough: “It is not sufficient for man to exist and to act in-stinctively for him to be good. Man is not an animal. He is endowed with a faculty, a light: his intelligence; thus he is free, that is, he has the ability to take care of himself and he has power over his will and his passions. He will be good only if he consents to it and if he wills it. What will make him good is the good use, the right use of his freedom according to the divine law, the natural law, and the revealed law.” (-LP. Calmel)

The first important consequence of these principles is that education, since it acts on being gifted with freedom, will consist essentially in freeing these beings, these children, from all that works in them against their true destiny: sanctity. Education consists essentially in teaching them how to choose what is good, whatever be the obstacles. It will teach them how to become virtuous, which means habitually disposed to do Good. Indeed, virtue is a power of the soul; it is strength which makes it prompt to accomplish good acts.

But there is yet another truth very important to remember, as soon as we wish to speak of education: Our human nature, the nature of every man who comes into this world since original sin. except the most Blessed Virgin Mary, is no longer an intact, balance nature, subject to God. The human nature which all of us, except Our Lady, have inherited from Adam, is a wounded nature, a corrupted, a fallen longer directed towards God, but is self-centered, and consequently, selfish; a nature whose tendencies and passions are no longer adapted to reason, but are carnal and opaque, permeated with the selfishness of the will.” (R.P. Calmel)

St. Thomas Aquinas writes: “Through the sin of our first parent.s, all the powers of the soul are left destitute of their proper order, whereby they are naturally directed to virtue. This destitution is called a wounding of nature.

“First, in so far as the reason, where prudence resides, is deprived of its order to the true, there is the wound of ignorance.

“Second, in so far as the will is deprived of its order to the good, there is the wound of malice.

“Third, in so far as the sensitive appetite is deprived of its order to the arduous, there is the wound of weakness.

“Fourth, in so far as it is deprived of its order to the delectable moderated by reason, there is the wound of con-cupiscence.”

St. Thomas adds: “These four wounds, ignorance, malice, weakness and con-cupiscence are afflicted on the whole of human nature only as a result of our first parents’ sin. But since the inclination to the good of virtue is diminished in each individual on account of actual sin, these four wounds are also the result of other sins, in so far as, through sin, the reason is obscured, especially in practical matters, the will hardened to evil, good actions become more difficult, and concupiscence more impetuous.”

And this wounded nature is redeemed by Christ. Thus, since original sin, grace is not only elevating but also healing. We are redeemed in Christ, healed by His wounds, and called to sanctity by our conformity to Christ crucified, of-fered in sacrifice. To resume, grace makes our human nature partake in the Divine Nature, and it is thus elevating; and since our human nature is wounded, it is also healing.

Since human nature is wounded in every man, in all our children, cute as they may be, education must strive to heal, to rectify, to purify the tendencies of their nature, with the grace of Jesus Christ, with authority that dares to com-mand, and with the use of punishment when they refuse to obey. Baptism cleanses us from original sin, but leaves in us the four wounds of ignorance, malice, weakness, and concupiscence. The grace that it gives us makes us children of God in Christ Jesus, and through Christ Jesus. This grace con-forms us to Christ, by demanding that we die on the cross of daily mortifica-tion in order to live a new life. St. Paul tells us: “Do you not know that all we who have been baptized into Christ Jesus, have been baptized into His death? For we know that our old self has been crucified with Him, in order that the body of sin may be destroyed.” These words are very strong: “in order that the body of sin may be destroyed, that we may no longer be slaves to sin.” (Roman 6:2-6) And also: “If you have risen with Christ (through Baptism) seek the things that are above, not the things that are on earth. For you have died and your life is hidden with Christ in God.” (Colossians 3:1-3) This death of which St. Paul speaks in so many of his Epistles, is nothing other than the most necessary Christian mortification, the putting to death of our evil tendencies, of our pride, of our selfishness, of our laziness, of our sensuality. This death is nothing other than the daily renunciation that Our Lord demands from those who want to be saved. “If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me.” Let him deny himself each day, from the cradle, early childhood, to the grave.

We are not aware enough that, since original sin, we are off course, and that our natural tendencies are bad. All of our children are inclined to evil, through their wounded nature. Therefore, the work of education, if it is to be intelligent and fruitful, must take account of this state of their nature. And it will consist not only in shedding light, in showing the way, but it will also have to teach the renunciation of all the evil tendencies of the nature, the rectification of their original misdirection, so that little by little their reason, enlightened by Faith, govern their passions; so that little by Little they learn always to choose the Good.

A first concrete conclusion stands out: The desires of our children are not naturally good. On the contrary, let us remember the four words of their souls: ignorance, malice, weakness, concupiscence.

Their passions are lawless, bestial, their desires push them to sin.

It would be stupid and criminal to try always to satisfy them.

We are guilty if we obey all the desires the children express, all the wishes they pronounce, from cookies all day long to all the whims of their selfishness or vanity.

In permitting them to govern us, in-stead of our being firm enough to govern them, we make of them monsters of selfishness, of laziness and of sensuality. And this is very serious.

By letting them make up their own minds, instead of our having the courage to command them, we bind them more and more to the slavery of their passions. And instead of helping them to conquer their freedom, instead of teaching them to choose the Good, thinking we are satisfying their lusts, in reality we develop them, for our flesh is made in such a way that the more it has, the more it wants.

You, parents, have received from God the mission of educating your children. So you first have the duty of harmonizing the education you give to them with the end for which you have received them from God. And, before God, you will answer for the exercise, of the lack of exercise, of the authority He has given you to be the guides, the fathers, the teachers, of your children.

Now, what do we see — too often —with many of our students —

We wish to speak to you of several problems, for we must bring to light certain inadequacies in their education, in order better to unite our efforts towards their sanctity.

It seems to us there are six aspects to point out.

First. The unbelievable greed of almost all our children.

If the food prepared for them does not please them, they make critical remarks about it, they refuse to eat it, sometimes by lying, claiming they are not hungry. But the next day they return triumphant: “Mom won’t give me any more of that.” On one hand they are impolite and ungrateful towards their parents or towards us to complain of what they have been given; and on the other hand, they are gluttonous, capricious, whimsical, and rebellious to desire to eat only what they like.

If they feel like having candy or cookies, they have only to ask for them, to receive them. But we must not satisfy their animal instinct!

They eat much too much sugar, and it is bad for their health. If they had two or three cookies a day, we could let it go . . . but how many do some of them eat every day? If you yourselves do not wisely govern your children’s eating habits, never will your children learn to eat correctly.

If they are thirsty, they find it normal to go drink immediately, even during classes. What do they do at home? We do not know. But our children are not animals. We must teach them to control, to master their hunger and thirst. We must not permit them to eat between meals, each time a cookie or a piece of candy tempts them.

Second. Their astonishing capriciousness.

If one or another does not want to come to school, she refuses, or has a temper tantrum until Mom gives in: “.All right, get back in the car and we’ll go home.” A stomach-ache or a headache or a little cold is not a reason to miss school. There are too many absences for insufficient causes, and it is easy to see that many illnesses have a direct relation to tests or quizzes.

Third. Customary selfishness.

It is difficult to awaken their generosity. The small amount of household help that we ask of them ... they try to avoid it or come dragging their feet, and they do not see anything wrong in this attitude.

It seems that they are not used to thinking of others or to helping out. They would have initiative or ideas of ways to help if they were more charitable and generous.

And amongst themselves, there is a lack of Christian charity. They do not forget themselves to think of others. They want what they want for themselves. If another girl pleases them, they are friendly with her, but if she does not please them, they reject her, they treat her like dirt, seemingly without feeling any guilt.

Fourth. An insufficient understanding of their duty of state.

They do not feel obliged to do their work seriously. Often their school work is poorly done, their lessons are only half-learned, and their writing is sloppy. They are lethargic, lacking energy and will, before the efforts demanded. And what shall we say of weekends ... On Monday mornings, it seems as if they have just had a month’s vacation. Some of them are exhausted instead of being rested and ready to work. Look back at their weekend occupations. They need time to sleep, to study, to read; they need to walk or ride bicycles, and to help around the house.

Fifth. Their lack of the spirit of mak-ing efforts, of the spirit of sacrifice, of renunciation.

Our children are too often the slaves of their selfishness, of their sensibility, of their sensuality, we must call it by its name, for their greed is nothing else.

Therefore, when we try to encourage them to make efforts, to make sacrifices in order to save souls, they stare wide-eyed, as if we were speaking a new language. But it is the language of their Baptism, of our Baptism. A Catholic cannot save himself without helping others, by his daily prayers and his daily sacrifices, for the conversion of sinners. All Catholics must be missionaries by their prayers and mortification for the salvation of souls.

Sixth. The undeniable presence of the spirit of vanity.

Many are the examples. For instance, there is no need for our children to change skirts every day, other than to exhibit their wardrobe. They grow their nails as witches, then polish them. They wear make-up, when they are only eleven years old. And what is that if it is not worship of the body, worship of the flesh? The consequences are weighty: “If you live according to the flesh, you will die,” writes St. Paul.

If we do not react, you and we, you with us, you before us, if we let our children give into the instinct of their capricious passions, we are preparing catastrophies.

When we always give our children what food they desire or prefer, we develop their sensuality. And later, in adolescence, they will not be able to defend themselves in temptations against purity. Their selfish, greedy, sensual flesh will demand to be satisfied in its lowers instincts; and, having never learned to fight against these bodily appetites, the adolescents will be defeated during the strong attacks of the flesh.

If we obey our children, if we let them do what they want, if we satisfy their desires, we encourage their selfishness. By demanding of them no efforts and no sacrifices, we are preparing great falls. We are lying to children when we give them the illusion that life is easy, and that pleasure is the goal of life. And we do not develop in them the good qualities of energy, of perserverance in effort, of forgetting themselves to think of others. These qualities are indispen-sable to a Christian life. How will to-day’s selfish girls be tomorrow’s heroic family mothers? For mothers and fathers must be heroic in order to remain faithful to God amidst the paganism in which we live. The Sacrament of Marriage can never make up for education that has been a failure. Future spouses must learn, from their earliest age, to practice these humble domestic virtues in which consists the sanctity of the woman: self-renouncement, sacrifice, dedication, submission, obedience, puri-ty, unremitting work.

And how could vocations flourish in our families, if the children do not see the virtues of Our Lord shining at home, in a very concrete way; if we do not teach them to imitate Our Lord Jesus Christ, by the renunciation of their desires, of their self-love, and of their own will?

Our prayers are worth nothing if they do not lead us to imitate Our Lord, His virtues, His absolute dedication to the Glory of the Father and to the salvation of His brothers!

Through the weakness of giving into our children, we work towards the destruction of their personality. And we can never make up for this harm done, or only at the price of great heroism, so great that only a few succeed. But most of these destroyed personalities became indecisive people, victims of their con-tradictory passions; they have nervous breakdowns, or complexes; they are in-capable of making decisions . . . An education that is too weak has shut the door to grandeur, nobleness, magna-nimity, holiness . . . .

Unless the dream models are TV stars?

I am sure that your answer is, “Oh, no Mother, never!” Well, never? Then why do so many of your daughters spend so many hours in front of the television set? Do you think that it is harmless?

Television is deadly poison for their soul, and that is the most serious point.

Television is deadly poison for their world, and that is very serious.

Television is deadly poison for their studies, and that is very serious.

Television is deadly poison for your family life, and that is very serious.