* * * * * * In matters of Catholic education, the most weighty argument is that of the authority of the Church. Her views and practices, particularly on questions of education, should be the views and practices of every good Catholic. In the New Canon-Law, in the Councils and Letters of the Popes, is to be found the only authoritative direction in this momentous problem. The Church is most emphatic and most precise in its pronouncements on the matter of higher education. The Canon 1379, paragraph 2, of the new Canon-Law, is very explicit on the subject. "If the public universities are not imbued with Catholic doctrine and surrounded with a Catholic atmosphere, it is most desirable to found in that country or region a Catholic University." The Plenary Councils of Baltimore and of Quebec (Tit, VI-C, VII) command in the most pressing manner the Catholic youth to frequent only Catholic universities. When circumstances necessitate attendance at non-Catholic universities, safeguards are exacted to minimize the danger. These recent dispositions of the Church's legislation reflect the stand the Church has always taken on this ground of higher education. Is She not "_Mater universitatum_?" Modern civilization owes its universities to the Catholic Church, as the very stones of Cambridge and Oxford still proclaim . . . _lapides clamabunt_! And in these days of religious indifference, after heroic efforts and great sacrifices, in spite of the allurement of our wealthy state and independent institutions, the Church counts in every country seats of higher learning, where her children may receive the benefit of university training without danger for their conscience or their faith. This stand of the Church in primary, secondary and higher education is the logical conclusion of her doctrine. "The theory of life," said Father Little, S.J., "and the theory of education go hand in hand." As the Church has a definite teaching on life, its value and its purpose, She has necessarily fundamental principles upon which education must rest if it wishes to be in harmony with Christian life and Catholic belief. In her eyes education, in all its degrees, must be primarily and profoundly religious. "If indeed, the Catholic Faith which makes such tremendous and such confident statements about God and His ways with men, is true, then obviously it takes the central place in human knowledge, and all other knowledge groups itself round and is coloured by Faith." Therefore, the principle, "every Catholic boy and girl in a Catholic college or university" should be to us as sacred as is "every Catholic child in a Catholic school." One is the consequence of the other; both are the practical conclusions of our faith. This close connection between theories of education and the attitude towards problem of life is evident in history.