A clause in the bills, which Sir Wilfrid Laurier introduced in February 1905, provided: first, that Section 93 of the British North America Act, safeguarding minority privileges, should apply; secondly, to make it clearer what these privileges were, it stipulated that {240} the majority of the ratepayers in any district might establish such schools as they thought fit, and that the minority, whether Protestant or Catholic, might also do so, being in that case liable only for one set of school rates; and thirdly, that legislative appropriations should be divided equitably between public and separate schools. Three main questions arose. Were separate schools desirable in themselves? Was there any obligation, legal or moral, to establish or maintain them? If so, what form should they take? Introducing the bills, Sir Wilfrid stated that he 'never could understand what objection there could be to a system of schools wherein, after secular matters had been attended to, the tenets of the religion of Christ, even with the divisions which exist among His followers, are allowed to be taught.' He went on to contrast the schools of Canada, wherein Christian dogmas and morals were taught, with those of the United States, where they were not taught, and to point out the resulting difference in moral standards as witnessed by lynching, murder, and divorce statistics. The great majority of Catholics and a {241} minority of Protestants, or their ecclesiastical spokesmen, regarded the school as a means of teaching religion as well as secular subjects, and wished secular subjects, where possible, to be taught from a distinctly religious point of view. A small minority were in favour of complete secularization of all schools. The majority of Protestants would probably have favoured some non-denominational recognition of religion in the schools, and would judge denominational teaching by the test of how far this would involve herding the children apart and putting obstacles in the path of educational efficiency and of national unity.